{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_56597/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_56597","id":"gutenberg_56597","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/56597","summary":null,"tags":["Category: Mythology, Legends & Folklore","Legends -- Hawaii"],"text":"Produced by Jeroen Hellingman and the Online Distributed\nProofreading Team at http://www.pgdp.net/ for Project\nGutenberg (This file was produced from images generously\nmade available by The Internet Archive/American Libraries.)\n\n\n\n\n\n\n\n\n\n THE LEGENDS AND MYTHS\n OF\n HAWAII.\n\n THE FABLES AND FOLK-LORE\n OF A\n STRANGE PEOPLE.\n\n\n BY\n HIS HAWAIIAN MAJESTY KALAKAUA.\n\n EDITED AND WITH AN INTRODUCTION\n BY\n HON. R. M. DAGGETT,\n Late United States Minister to the Hawaiian Islands.\n\n\n New York:\n CHARLES L. WEBSTER & COMPANY.\n 1888.\n\n\n\n\n\n\n\n\nPREFACE.\n\n\nFor material in the compilation of many of the legends embraced in\nthis volume obligation is acknowledged to H. R. H. Liliuokalani;\nGeneral John Owen Dominis; His Excellency Walter M. Gibson; Professor\nW. D. Alexander; Mrs. E. Beckley, Government Librarian; Mr. W. James\nSmith, Secretary of the National Board of Education; and especially\nto Hon. Abram Fornander, the learned author of \"An Account of the\nPolynesian Race, its Origin and Migrations.\"\n\nThe legends, in the order of their publication, beginning with\nthe first and ending with \"The Destruction of the Temples,\" may be\nregarded, so far as they refer to the prominent political events with\nwhich they are associated, as in a measure historic. Those following\nhave been selected as the most striking and characteristic of what\nremains of the fabulous folk-lore of the Hawaiian group.\n\n\n\n\n\n\n\n\nCONTENTS.\n\n\n PAGE\n\n Preface. 5\n Hawaiian Legends: Introduction. 9-65\n Hina, the Helen of Hawaii. 67-94\n The Royal Hunchback. 95-113\n The Triple Marriage of Laa-mai-kahiki. 115-135\n The Apotheosis of Pele. 137-154\n Hua, King of Hana. 155-173\n The Iron Knife. 175-205\n The Sacred Spear-Point. 207-225\n Kelea, the Surf-Rider of Maui. 227-246\n Umi, the Peasant Prince of Hawaii. 247-315\n Lono and Kaikilani. 317-331\n The Adventures of Iwikauikaua. 333-349\n The Prophecies of Keaulumoku. 351-367\n The Cannibals of Halemanu. 369-380\n Kaiana, the Last of the Hawaiian Knights. 381-408\n Kaala, the Flower of Lanai. 409-427\n The Destruction of the Temples. 429-446\n The Tomb of Puupehe. 447-452\n The Story of Laieikawai. 453-480\n Lohiau, the Lover of a Goddess. 481-497\n Kahavari, Chief of Puna. 499-507\n Kahalaopuna, the Princess of Manoa. 509-522\n Appendix. 523-530\n\n\n\n\n\n\n\n\nTHE LEGENDS AND MYTHS OF HAWAII.\n\n\nHAWAIIAN LEGENDS: INTRODUCTION.\n\n Physical Characteristics of the Hawaiian Islands--Historic\n Outlines--The Tabu--Ancient Religion--Ancient Government--Ancient\n Arts, Habits and Customs--The Hawaii of To-day.\n\n\nGENERAL RETROSPECT.\n\nThe legends following are of a group of sunny islands lying almost\nmidway between Asia and America--a cluster of volcanic craters and\ncoral-reefs, where the mountains are mantled in perpetual green and\nlook down upon valleys of eternal spring; where for two-thirds of\nthe year the trade-winds, sweeping down from the northwest coast\nof America and softened in their passage southward, dally with the\nstately cocoas and spreading palms, and mingle their cooling breath\nwith the ever-living fragrance of fruit and blossom. Deeply embosomed\nin the silent wastes of the broad Pacific, with no habitable land\nnearer than two thousand miles, these islands greet the eye of the\napproaching mariner like a shadowy paradise, suddenly lifted from\nthe blue depths by the malicious spirits of the world of waters,\neither to lure him to his destruction or disappear as he drops his\nanchor by the enchanted shore.\n\nThe legends are of a little archipelago which was unknown to the\ncivilized world until the closing years of the last century, and of\na people who for many centuries exchanged no word or product with the\nrest of mankind; who had lost all knowledge, save the little retained\nby the dreamiest of legends, of the great world beyond their island\nhome; whose origin may be traced to the ancient Cushites of Arabia,\nand whose legends repeat the story of the Jewish genesis; who developed\nand passed through an age of chivalry somewhat more barbarous, perhaps,\nbut scarcely less affluent in deeds of enterprise and valor than that\nwhich characterized the contemporaneous races of the continental\nworld; whose chiefs and priests claimed kinship with the gods, and\nstep by step told back their lineage not only to him who rode the\nfloods, but to the sinning pair whose re-entrance to the forfeited\njoys of Paradise was prevented by the large, white bird of Kane;\nwho fought without shields and went to their death without fear;\nwhose implements of war and industry were of wood, stone and bone,\nyet who erected great temples to their gods, and constructed barges\nand canoes which they navigated by the stars; who peopled the elements\nwith spirits, reverenced the priesthood, bowed to the revelations of\ntheir prophets, and submitted without complaint to the oppressions\nof the tabu; who observed the rite of circumcision, built places of\nrefuge after the manner of the ancient Israelites, and held sacred the\nreligious legends of the priests and chronological meles of the chiefs.\n\nAs the mind reverts to the past of the Hawaiian group, and dwells for\na moment upon the shadowy history of its people, mighty forms rise\nand disappear--men of the stature of eight or nine feet, crowned with\nhelmets of feathers and bearing spears thirty feet in length. Such\nmen were Kiha, and Liloa, and Umi, and Lono, all kings of Hawaii\nduring the fifteenth and sixteenth centuries; and little less in bulk\nand none the less in valor was the great Kamehameha, who conquered\nand consolidated the several islands under one government, and died\nas late as 1819. And beside Umi, whose life was a romance, stands\nhis humble friend Maukaleoleo, who, with his feet upon the ground,\ncould reach the cocoanuts of standing trees; and back of him in the\npast is seen Kana, the son of Hina, whose height was measured by paces.\n\nAnd, glancing still farther backward through the centuries, we behold\nadventurous chiefs, in barges and double canoes a hundred feet in\nlength, making the journey between the Hawaiian and more southern\ngroups, guided only by the sun and stars. Later we see battles,\nwith dusky thousands in line. The warriors are naked to the loins,\nand are armed with spears, slings, clubs, battle-axes, javelins and\nknives of wood or ivory. They have neither bows nor shields. They\neither catch with their hands or ward with their own the weapons\nthat are thrown. Their chiefs, towering above them in stature, have\nthrown off their gaudy feather cloaks and helmets, and, with spear\nand stone halberd, are at the front of battle. The opposing forces\nare so disposed as to present a right and left wing and centre, the\nking or principal chief commanding the latter in person. In the rear\nof each hostile line are a large number of women with calabashes\nof food and water with which to refresh their battling fathers,\nhusbands and brothers. While the battle rages their wails, cries\nand prayers are incessant, and when defeat menaces their friends\nthey here and there take part in the combat. The augurs have been\nconsulted, sacrifices and promises to the gods have been made, and,\nas the warring lines approach, the war-gods of the opposing chiefs,\nnewly decorated and attended by long-haired priests, are borne to the\nfront. War-cries and shouts of defiance follow. The priests retire,\nand the slingers open the battle. Spears are thrown, and soon the\nstruggle is hand-to-hand all over the field. They fight in groups\nand squads around their chiefs and leaders, who range the field in\nsearch of enemies worthy of their weapons. No quarter is given or\nexpected. The first prisoners taken are reserved as offerings to the\ngods, and are regarded as the most precious of sacrifices. Finally\nthe leading chief of one of the opposing armies falls. A desperate\nstruggle over his body ensues, and his dispirited followers begin\nto give ground and are soon in retreat. Some escape to a stronghold\nin the neighboring mountains, and a few, perhaps, to a temple of\nrefuge; but the most of them are overtaken and slain. The prisoners\nwho are spared become the slaves of their captors, and the victory\nis celebrated with feasting and bountiful sacrifices to the gods.\n\nThis is a representative battle of the past, either for the supremacy\nof rival chiefs or in repelling invasion from a neighboring island. But\nhere and there we catch glimpses of actual conflicts indicative of\nthe warlike spirit and chivalry of the early Hawaiians. Far back\nin the past we see the beautiful Hina abducted from her Hawaiian\nhusband by a prince of Molokai, and kept a prisoner in the fortress\nof Haupu until her sons grow to manhood, when she is rescued at the\nend of an assault which leaves the last of her defenders dead. Later\nwe see the eight hundred helmeted chiefs of the king of Hawaii,\nall of noble blood, hurling themselves to destruction against the\nspears of the armies of Maui on the plains of Wailuku. And then,\nless than a generation after, Kamehameha is seen in the last battle\nof the conquest, when, at the head of sixteen thousand warriors, he\nsweeps the Oahuan army over the precipice of Nuuanu and becomes the\nmaster of the archipelago. Finally we behold Kekuaokalani, the last\ndefender in arms of the Hawaiian gods and temples, trampling upon\nthe edict of the king against the worship of his fathers, and dying,\nwith his faithful wife Manono, on the field of Kuamoo.\n\nIn the midst of these scenes of blood the eye rests with relief upon\nnumerous episodes of love, friendship and self-sacrifice touching with\na softening color the ruddy canvas of the past. We see Kanipahu, the\nexiled king of Hawaii, delving like a common laborer on a neighboring\nisland, and refusing to accept anew the sceptre in his old age because\nhis back had become crooked with toil and he could no longer look\nover the heads of his subjects as became a Hawaiian king. We see Umi,\na rustic youth of royal mien and mighty proportions, boldly leap the\npalace-walls of the great Liloa, push aside the spears of the guards,\nenter the royal mansion, seat himself in the lap of the king, and\nthrough the exhibition of a forgotten token of love receive instant\nrecognition as his son. And now Lono, the royal great-grandson of\nUmi, rises before us, and we see him lured from self-exile by the\nvoice of his queen, reaching him in secret from without the walls\nof the sovereign court of Oahu, to return to Hawaii and triumph\nover his enemies. These and many other romantic incidents present\nthemselves in connection with the early Hawaiian kings and princes,\nand are offered in the succeeding pages with every detail of interest\nafforded by available tradition.\n\n\n\n\nPHYSICAL CHARACTERISTICS.\n\nA few general remarks concerning the physical characteristics of\nthe Hawaiian Islands would seem to be appropriate in presenting a\ncollection of legends dealing alike with the history and folk-lore\nof their people. The islands occupy a place in a great waste of the\nPacific between the nineteenth and twenty-third degrees of north\nlatitude, and the one hundred and fifty-fourth and one hundred and\nsixty-first degrees of longitude west from Greenwich. They are two\nthousand one hundred miles southwest from San Francisco, and about\nthe same distance from Tahiti.\n\nThe group consists of ten islands, including two that are little\nmore than barren rocks. The farthest are about three hundred miles\nfrom each other, measuring from their extreme boundaries, and their\naggregate area is a little more than six thousand one hundred square\nmiles. Of the eight principal islands all are habitable, although\nthe small islands of Niihau and Kahoolawe are used almost exclusively\nas cattle-ranges.\n\nThe most of the shores of the several islands are fringed with coral,\nbut their origin seems to be indisputably shown in the numerous\ncraters of extinct volcanoes scattered throughout the group, and in\nthe mighty fires still blazing from the mountain-heights of Hawaii.\n\nBy far the larger part of the area of the islands is mountainous; but\nfrom the interior elevations, some of them reaching altitudes of from\nten to fourteen thousand feet, flow many small streams of sweet water,\nwidening into fertile valleys as they reach the coast, while here and\nthere between them alluvial plateaus have been left by the upland wash.\n\nWith rare exceptions the mountain-sides are covered with vegetation,\nsome of sturdy growth, capable of being wrought into building materials\nand canoes, while lower down the ohia, the palm, the banana, and the\nbread-fruit stand clothed in perpetual green, with groves of stately\ncocoas between them and the sea.\n\nOnce the fragrant sandal-wood was abundant in the mountains, but\nit became an article of commerce with the natives in their early\nintercourse with the white races, and is now rarely seen. Once the\nvalleys and plateaus were covered with growing taro and potatoes; now\nthe cane and rice of the foreigner have usurped the places of both,\nand in the few shaded spots that have been left him the forgiving\nand revengeless Hawaiian sadly chants his wild songs of the past.\n\nNeither within the memory of men nor the reach of their legends,\nwhich extend back more than a thousand years, has there been an active\nvolcano in the group beyond the large island of Hawaii, which embraces\ntwo-thirds of the solid area of the archipelago. The mighty crater\nof Haleakala, more than thirty miles in circumference, on the island\nof Maui, has slept in peace among the clouds for ages, and hundreds\nof lesser and lower craters, many of them covered with vegetation,\nare found scattered among the mountains and foot-hills of the group;\nbut their fires have long been extinct, and the scoria and ashes buried\nat their bases tell the story of their activity far back in the past.\n\nIt must have been a sight too grand for human eyes to witness when\nall these dead volcanic peaks, aglow with sulphurous flames, lit up\nthe moonless midnights of the eight Hawaiian seas with their combined\nbombardment of the heavens!\n\nOn the island of Hawaii alone have the fires of nature remained\nunextinguished. At intervals during the past thousand years or more\nhave Mauna Kea, Mauna Hualalai and Mauna Loa sent their devastating\nstreams of lava to the sea, and to-day the awful, restless and\never-burning caldron of Kilauea, nearly a mile in circumference,\nis the grandest conflagration that lights up the earth. Within its\nlurid depths, in fiery grottoes and chambers of burning crystal,\ndwell Pele and her companions, and offerings are still thrown to them\nby superstitious natives. Do they yet believe in these deities after\nmore than sixty years of Christian teaching? after their temples\nhave been leveled and their gods have been destroyed? after their\ntabus have been broken and their priesthood has been dethroned and\ndishonored? The only answer is, \"The offerings are still made.\"\n\nAlthough the channel and ocean coasts of the islands are generally\nbold, rocky and precipitous, there are numerous bays and indentations\npartially sheltered by reefs and headlands, and many stretches of\nsmooth and yellow beach, where the waves, touched by the kona, or\nthe trade-wind's breath, chase each other high up among the cocoa's\nroots and branches of the humble hau-tree clinging to the sands. The\nharbor of Honolulu, on the island of Oahu, is the only one, however,\nwhere passengers and freights of ocean crafts may be received or\nlanded without the aid of lighters.\n\nThe most of the useful and ornamental growths of the tropics now\nflourish on the islands. The indigenous plants, however, are confined\nto the banana, plantain, cocoanut, breadfruit, ohia, sugar-cane,\narrow-root, yam, sweet potato, taro, strawberry, raspberry and\nohelo. The lime, orange, mango, tamarind, papaia, guava, and every\nother edible product, aside from those named as indigenous, are\nimportations of the past century.\n\nThe only domestic animals of the ancient Hawaiians were dogs,\nswine and fowls, and the most formidable four-legged creatures\nfound in their fields and forests were mice and lizards. Wild geese,\nincluding a species peculiar to the islands, ducks, snipe and plover\nwere abundant in their seasons, but seem to have been sparely eaten;\nand owls, bats, and a few varieties of birds of simple song and not\nover-brilliant plumage made up about the sum total of animal life\non the islands a hundred years ago. But the native could well afford\nto be content with this limited provision, since it did not include\nsnakes, mosquitoes, centipedes, tarantulas, or scorpions.\n\nTo what processes of creation or isolation do the Hawaiian Islands\nowe their existence? Were they raised from the depths of the ocean by\nvolcanic action, as plainly suggested by their formation? or are they\na part of a great sunken continent which speculation, sustained by\nmisty tradition, claims once occupied the Polynesian seas? Hawaiian\nmeles mention islands no longer to be found, and the facility with\nwhich communication was maintained between the Hawaiian and more\nsouthern groups previous to the twelfth century renders plausible the\nassumption that this intercourse was abruptly terminated six or seven\ncenturies ago by the disappearance of a number of intervening atolls or\nislands which had served as guides to early Polynesian navigators. The\ngigantic ruins of temples and other structures found on Easter and one\nor two other islands of the equatorial Pacific are almost unanswerable\narguments in favor of the theory of a sunken Polynesian continent;\nbut the question will probably never be removed beyond the field\nof surmise.\n\n\n\n\nHISTORIC OUTLINES.\n\nThe source and early history of the Hawaiian people, and, in fact,\nof the Polynesian race, of which they are a part, are involved in\ndoubt. They have generally been regarded as an offshoot of the great\nMalayan family; but more recent as well as more thorough investigation,\nparticularly by Judge Fornander, the learned and conscientious\nhistorian, with reasonable conclusiveness shows the Polynesian and\nMalayan races to be of distinct and widely different origin.\n\nAccepting this conclusion, we trace the strictly Polynesian tribes to\nan Aryan beginning, somewhere in Asia Minor or Arabia. There, in the\nremote past, it is assumed, they were brought in close contact with\nearly Cushite and Chaldeo-Arabian civilizations. Subsequently drifting\ninto India, they to some extent amalgamated with the Dravidian races,\nand, following the channels of the great Chaldean commerce of that\nperiod, at length found a home in the Asiatic archipelago from Sumatra\nto Luzon and Timor.\n\nThe exact time of their settlement on the large coast islands of\nsouthern Asia cannot be definitely determined, but their legends and\ngenealogies leave little room to doubt that it was contemporaneous\nwith the Malay and Hindoo invasions of Sumatra, Java, and other\nislands of the archipelago, during the first and second centuries\nof the Christian era, that the Polynesians were pushed out--not at\nonce in a body, but by families and communities covering a period of\nyears--to the smaller and more remote islands of the Pacific.\n\nTheir first general rendezvous was in the Fiji group, where they left\ntheir impress upon the native Papuans. Expelled from, or voluntarily\nleaving, the Fijis, after a sojourn there of several generations,\nthe Polynesians scattered over the Pacific, occupying by stages the\nseveral groups of islands where they are now found. Moving by the way\nof the Samoan and Society Islands, the migratory wave did not reach\nthe Hawaiian group until about the middle of the sixth century.\n\nNanaula, a distinguished chief, was the first to arrive from the\nsouthern islands. It is not known whether he discovered the group by\nbeing blown northward by adverse winds, or in deliberately adventuring\nfar out upon the ocean in search of new lands. In either event, he\nbrought with him his gods, priests, prophets and astrologers, and a\nconsiderable body of followers and retainers. He was also provided\nwith dogs, swine and fowls, and the seeds and germs of useful plants\nfor propagation. It is probable that he found the group without\nhuman inhabitants.\n\nDuring that period--probably during the life of Nanaula--other chiefs\nof less importance arrived with their families and followers either\nfrom Tahiti or Samoa. They came in barges and large double canoes\ncapable of accommodating from fifty to one hundred persons each. They\nbrought with them not only their priests and gods, but the earliest\nof Polynesian traditions. It is thought that none of the pioneers of\nthe time of Nanaula ever returned to the southern islands, nor did\nothers immediately follow the first migratory wave that peopled the\nHawaiian group.\n\nFor thirteen or fourteen generations the first occupants of the\nHawaiian Islands lived sequestered from the rest of the world,\nmultiplying and spreading throughout the group. They erected temples to\ntheir gods, maintained their ancient religion, and yielded obedience\nto their chiefs. The traditions of the period are so meagre as to\nleave the impression that it was one of uninterrupted peace, little\nhaving been preserved beyond the genealogies of the governing chiefs.\n\nBut late in the tenth or early in the beginning of the eleventh century\nthe Hawaiians were aroused from their dream of more than four centuries\nby the arrival of a party of adventurers from the southern islands,\nprobably from the Society group. It was under the leadership of\nNanamaoa. He was a warlike chief, and succeeded in establishing his\nfamily in power on Hawaii, Maui and Oahu. But stronger leaders were\nsoon to follow from the south. Among the first was the high-priest\nPaao, from Samoa. He arrived during the reign of Kapawa, the grandson\nof Nanamaoa, or immediately after his death. The people were in an\nunsettled condition politically, and Paao, grasping the situation,\neither sent or returned in person to Samoa for Pili, a distinguished\nchief of that island. Arriving with a large following, Pili assumed\nthe sovereignty of the island of Hawaii and founded a new dynasty. Paao\nbecame his high-priest, and somewhat disturbed the religious practices\nof the people by the introduction of new rites and two or three\nnew gods. However, his religion did not seem to differ greatly from\nthat of the native priests, and from him the last of the priesthood,\nseven hundred years after, claimed lineage and right of place.\n\nThe intercourse thus established between the Hawaiian and southern\ngroups by Nanamaoa, Paao and Pili continued for about one hundred\nand fifty years, or until the middle or close of the twelfth\ncentury. During that period several other warlike families from the\nsouth established themselves in the partial or complete sovereignty of\nOahu, Maui and Kauai, and expeditions were frequent between the group\nand other distant islands of Polynesia. It was a season of unusual\nactivity, and the legends of the time are filled with stories of love,\nconquest and perilous voyages to and from the southern islands.\n\nIn that age, when distant voyages were frequent, the Polynesians were\nbold and intelligent navigators. In addition to large double canoes\ncapable of withstanding the severest weather, they possessed capacious\nbarges, with planks corded and calked upon strong frames. They\nwere decked over and carried ample sail. Their navigators had some\nknowledge of the stars; knew the prominent planets and gave them\nnames; were acquainted with the limits of the ecliptic and situation\nof the equator. With these helps, and keenly watchful of the winds\nand currents, of ocean drifts and flights of birds, they seldom failed\nto reach their destination, however distant.\n\nNear the close of the twelfth century all communication between the\nHawaiian and southern groups suddenly ceased. Tradition offers no\nexplanation of the cause, and conjecture can find no better reason\nfor it than the possible disappearance at that time of a number\nof island landmarks which had theretofore served as guides to the\nmariner. The beginning of this period of isolation found the entire\ngroup, with the exception, perhaps, of Molokai and a portion of Oahu,\nin the possession of the southern chiefs or their descendants.\n\nIt has been observed that the first discovery and occupation of the\nislands by Polynesians from the Society and Samoan groups occurred\nin the sixth century, and that more than four hundred years later a\nsecond migratory tide from the same and possibly other southern islands\nreached the coasts of Hawaii, continuing for more than a century and\na half, and completely changing the political, and to some extent\nthe social, condition of the people. Although nearly five centuries\nelapsed between the first and second migratory influxes from the south,\nduring which the inhabitants of the group held no communication with\nthe rest of the world, it is a curious fact that the Pili, Paumakua,\nand other chiefly families of the second influx traced back their\nlineage to the ancestors of the chiefs of the first migration, and\nmade good their claim to the relationship by the recital of legends\nand genealogies common to both.\n\nAt the close of the second migratory period, which concluded their\nintercourse with the world beyond them for more than six hundred years,\nor from A.D. 1175 to 1778, the people of the group had very generally\ntransferred their allegiance to the newly-arrived chiefs. The notable\nexceptions were the Maweke and Kamauaua families of Oahu and Molokai,\nboth of the ancient Nanaula line. Although they were gradually\ncrowded from their possessions by their more energetic invaders, the\nhigh descent of the prominent native chiefs was recognized, and by\nintermarriage their blood was allowed to mingle with the royal currents\nwhich have flowed down the centuries since they ceased to rule.\n\nA mere outline of the political history of the islands from the twelfth\ncentury to the nineteenth is all that will be given here. The legends\nfollowing will supply much that will be omitted to avoid repetition.\n\nUntil the final conquest of the group by Kamehameha I. at the\nclose of the last century, the five principal islands of the\narchipelago--Hawaii, Maui, Oahu, Kauai and Molokai--were each governed,\nas a rule, by one or more independent chiefs. The smaller islands of\nLanai and Kahoolawe were usually subject to Maui, while Niihau always\nshared the political fate of Kauai.\n\nOn each island, however, were descendants of distinguished ancient\nchiefs and heroes, who were recognized as of superior or royal\nblood, and with them originated the supreme chiefs, kings, or mois\nof the several islands, whose lines continued in authority, with\ninterruptions of insurrection and royal feuds, until the consolidation\nof the group by Kamehameha. No one was recognized as a tabu chief\nunless his genealogical record showed him to be of noble blood,\nand intermarriage between the ruling families, as well as between\nthe lesser chiefs of the several islands, in time united the entire\naristocracy of the group by ties of blood, and gave to all of royal\nstrain a common and distinguished ancestry. The nobility and hereditary\npriesthood claimed to be of a stock different from that of the common\npeople, and their superior stature and intelligence seemed to favor\nthe assumption. To keep pure the blood of the chiefly classes, far\nback in the past a college of heraldry was established, before which\nall chiefs were required to recite their genealogies and make good\ntheir claims to noble descent.\n\nThe legends of the group abound in stories of romantic and sanguinary\ninternal conflicts, and political and predatory wars between the\nislands; but down to the time of Kamehameha but a single attempt had\nbeen made to subjugate the entire archipelago. This bold scheme was\nentertained by a king of the island of Hawaii who reigned during the\nlatter part of the thirteenth century. He succeeded in overrunning\nMaui, Oahu and Molokai, but was defeated and taken prisoner on Kauai.\n\nWithout further reference to the intervening years from the twelfth\ncentury to the eighteenth--a long period of wars, festivals,\ntournaments, and royal and priestly pageantry--we will now glance\nat the condition of the islands at the time of their discovery by\nCaptain Cook, a little more than a century ago. It was estimated\nthat the islands then contained a population of four hundred thousand\nsouls. This estimate has been considered large. But when it is noted\nthat fifteen years later there were between thirty and forty thousand\nwarriors under arms in the group at the same time, with large reserves\nready for service, the conclusion is irresistible that the population\ncould scarcely have been less. Kamehameha invaded Oahu with sixteen\nthousand warriors, principally drawn from the island of Hawaii. He was\nopposed by eight or ten thousand spears, while as many more awaited\nhis arrival on Kauai. According to the figures of the Rev. Mr. Ellis,\nwho travelled around the island of Hawaii in 1821 and numbered the\ndwellings and congregations addressed by him in the several coast\ndistricts through which he passed, the number of people on that island\nalone could not have been less than one hundred and fifteen thousand.\n\nAt the time of the arrival of Captain Cook, Kalaniopuu, of the\nancient line of Pili, was king of the large island of Hawaii, and also\nmaintained possession of a portion of the island of Maui. Kahekili,\n\"the thunderer,\" as his name implied, was moi of Maui, and the\nprincipal wife of Kalaniopuu was his sister. Kahahana, who was also\nrelated to Kahekili, was the king of Oahu and claimed possession of\nMolokai and Lanai. Kamakahelei was the nominal queen of Kauai and\nNiihau, and her husband was a younger brother to Kahekili, while she\nwas related to the royal family of Hawaii. Thus, it will be seen,\nthe reigning families of the several islands of the group were all\nrelated to each other, as well by marriage as by blood. So had it\nbeen for many generations. But their wars with each other were none\nthe less vindictive because of their kinship, or attended with less\nof barbarity in their hours of triumph.\n\nAt that time Kahekili was plotting for the downfall of Kahahana and the\nseizure of Oahu and Molokai, and the queen of Kauai was disposed to\nassist him in these enterprises. The occupation of the Hana district\nof Maui by the kings of Hawaii had been the cause of many stubborn\nconflicts between the chivalry of the two islands, and when Captain\nCook first landed on Hawaii he found the king of that island absent on\nanother warlike expedition to Maui, intent upon avenging his defeat\nof two years before, when his famous brigade of eight hundred nobles\nwas hewn in pieces.\n\nConnected with the court of Kalaniopuu at that time was a silent and\ntaciturn chief, who had thus far attracted but little attention as a\nmilitary leader. He was a man of gigantic mould, and his courage and\nprowess in arms were undoubted; yet he seldom smiled or engaged in the\nmanly sports so attractive to others, and his friends were the few who\ndiscerned in him a slumbering greatness which subsequently gave him\na name and fame second to no other in Hawaiian history. He was the\nreputed and accepted son of Keoua, the half-brother of Kalaniopuu,\nalthough it was believed by many that his real father was Kahekili,\nmoi of Maui. But, however this may have been, he was of royal blood,\nand was destined to become not only the king of Hawaii, but the\nconqueror and sovereign of the group. This chief was Kamehameha.\n\nSuch, in brief, was the political condition of the islands when\nCaptain Cook arrived. He was an officer in the English navy, and,\nwith the war-ships Resolution and Discovery, was on a voyage in search\nof a northwest passage eastward from Behring's Straits. Leaving the\nSociety group in December, 1777, on the 18th of the following month\nhe sighted Oahu and Kauai. Landing on the latter island and Niihau,\nhe was received as a god by the natives, and his ships were provided\nwith everything they required. Without then visiting the other islands\nof the group, he left for the northwest coast of America on the 2d of\nFebruary, 1778, and in November of that year returned to the islands,\nfirst sighting the shores of Molokai and Maui. Communicating with the\nwondering natives of the latter island, he sailed around the coasts of\nHawaii, and on the 17th of January dropped his anchors in Kealakeakua\nBay. He was hailed as a reincarnation of their god Lono by the people,\nand the priests conducted him to their temples and accorded him divine\nhonors. Returning from his campaign in Maui, the king visited and\ntreated him as a god, and his ships were bountifully supplied with\npigs, fowls, vegetables and fruits. The ships left the bay on the\n4th of February, but, meeting with a storm, returned on the 8th for\nrepairs. Petty bickerings soon after occurred between the natives and\nwhite sailors, and on the 13th one of the ships' boats was stolen by\na chief and broken up for its nails and other iron fastenings. Cook\ndemanded its restoration, and, while endeavoring to take the king on\nboard the Resolution as a prisoner, was set upon by the natives and\nslain. Fire was opened by the ships, and many natives, including four\nor five chiefs, were killed. The body of Cook was borne off by the\nnatives, but the most of the bones were subsequently returned at the\nrequest of Captain King, and the vessels soon after left the island.\n\nIf Captain Cook was not the first of European navigators to discover\nthe Hawaiian Islands, he was at least the first to chart and make\ntheir existence known to the world. It has been pretty satisfactorily\nestablished that Juan Gaetano, the captain of a Spanish galleon sailing\nfrom the Mexican coast to the Spice Islands, discovered the group as\nearly as 1555. But he did not make his discovery known at the time,\nand the existence of an old manuscript chart in the archives of the\nSpanish government is all that remains to attest his claim to it.\n\nNative traditions mention the landing of small parties of white men\non two or three occasions during the latter part of the sixteenth\ncentury; but if the faces and ships of other races were seen by the\nHawaiians in the time of Gaetano, their descendants had certainly lost\nall knowledge of both two hundred or more years later, for Cook was\nwelcomed as a supernatural being by the awe-stricken islanders, and\nhis ships were described by them as floating islands. A simple iron\nnail was to them a priceless jewel, and every act and word betrayed\nan utter ignorance of everything pertaining to the white races.\n\nKalaniopuu, the king of Hawaii, died in 1782, and Kamehameha, through\nthe assistance of three or four prominent chiefs, succeeded, after a\nstruggle of more than ten years, in securing to himself the supreme\nauthority over that island. This done, encouraged by the prophets,\nassisted by his chiefs, and sustained by an unwavering faith in\nhis destiny, he conquered Maui, Oahu, Kauai and their dependencies,\nand in 1795 was recognized as the sole master of the group.\n\nAlthough of royal stock, the strain of Kamehameha from the old line of\nkings was less direct than that of his cousin, Kiwalao, from whom he\nwrested the Hawaiian sceptre; but his military genius rallied around\nhim the warlike chiefs who were dissatisfied with the division of\nlands by the son and successor of Kalaniopuu, and in the end his\ntriumph was complete. To farther ennoble his succession he married\nthe daughter of his royal cousin, and thus gave to his children an\nundoubted lineage of supreme dignity.\n\nThe existence of the Hawaiian Islands became generally known to the\nworld soon after the final departure of the Resolution and Discovery,\nbut it was not until 1786 that vessels began to visit the group. The\nfirst to arrive after the death of Captain Cook were the English\nships King George and Queen Charlotte, and the same year a French\nexploring squadron touched at Maui. In 1787 several trading vessels\nvisited the group, and the natives began to barter provisions and\nsandal-wood for fire-arms and other weapons of metal.\n\nIn 1792, and again in 1793, Captain Vancouver, of an English exploring\nsquadron, touched and remained for some time at the islands. He landed\nsheep, goats and horned cattle, and distributed a quantity of fruit\nand garden seeds. His memory is gratefully cherished by the natives,\nfor his mission was one of peace and broad benevolence. Thenceforward\ntrading-vessels in considerable numbers visited the group, and during\nthe concluding wars of Kamehameha the rival chiefs had secured the\nassistance of small parties of white men, and to some extent had\nlearned the use of muskets and small cannon, readily purchased and\npaid for in sandal-wood, which was then quite abundant on most of the\ntimbered mountains of the islands. The harbor of Honolulu was first\ndiscovered and entered by two American vessels in 1794, and it soon\nbecame a favorite resort for the war, trading and whaling vessels of\nall nations.\n\nIn the midst of these new and trying conditions Kamehameha managed the\naffairs of his kingdom with distinguished prudence and sagacity. He\nadmonished his people to endure with patience the aggressions of the\nwhites, and to retain, as far as possible, their simple habits. With\nhis little empire united and peaceful, Kamehameha died on the 8th of\nMay, 1819, at the age of about eighty; and his bones were so secretly\ndisposed of that they have not yet been found.\n\nLiholiho, the elder of his sons by Keopuolani, the daughter of\nhis cousin Kiwalao, succeeded his warlike father with the title of\nKamehameha II. Some knowledge of the Christian religion had reached\nthe natives through their white visitors, but the old chief died in\nthe faith of his fathers.\n\nThe death of Kamehameha was immediately followed by an event for which\nhistory affords no parallel. In October, 1819--six months before\nthe first Christian missionaries arrived on the islands--Liholiho,\nunder the inspiration of Kaahumanu, one of the widows of his father,\nsuddenly, and in the presence of a large concourse of horrified\nnatives, broke the most sacred of the tabus of his religion by\npartaking of food from vessels from which women were feasting, and\nthe same day decreed the destruction of every temple and idol in the\nkingdom. He was sustained by the high-priest Hewahewa, who was the\nfirst to apply the torch; and within a few weeks idols, temples,\naltars, and a priesthood which had held prince and subject in awe\nfor centuries were swept away, leaving the people absolutely without\na religion.\n\nBut all did not peacefully submit to this royal edict against their\ngods. In the twilight of that misty period looms up a grand defender of\nthe faith of Keawe and Umi and the altars of the Hawaiian gods. This\nchampion was Kekuaokalani, a nephew, perhaps a son, of the first\nKamehameha, and a cousin, perhaps a half-brother, of Liholiho. In his\nveins coursed the royal blood of Hawaii, and his bearing was that of\na king. He was above six and one-half feet in height, with limbs well\nproportioned and features strikingly handsome and commanding. He was of\nthe priesthood, and, through the bestowal of some tabu or prerogative,\nclaimed to be second in authority to Hewahewa, who traced his lineage\nback to Paao, the high-priest of Pili. His wife, Manono, was scarcely\nless distinguished for her courage, beauty and chiefly strain.\n\nThe apostasy of Hewahewa left Kekuaokalani at the head of the\npriesthood--at least so he seems to have assumed--and the royal order\nto demolish the temples was answered by him with an appeal to the\npeople to arm and join him in defence of their gods. He raised the\nstandard of revolt on the island of Hawaii, and was soon at the head\nof a considerable army. A large force was sent against him, and every\neffort was made to induce him to lay down his arms. But he scorned\nall terms, refused all concessions.\n\nA battle was fought at Kuamoo, at first favorable to the defenders\nof the gods; but the fire-arms of the whites in the service of the\nking turned the tide of war against them, and they were defeated and\nscattered. Kekuaokalani was killed on the field, and Manono, his\nbrave and faithful wife, fighting by his side, fell dead upon the\nbody of her husband with a musket-ball through her temples. A rude\nmonument of stones still marks the spot where they fell; and it is\ntold in whispers that the kona, passing through the shrouding vines,\nattunes them to saddest tones of lamentation over the last defenders\nin arms of the Hawaiian gods.\n\nFour or five months before the death of Kekuaokalani, Kalaimoku, the\nprime minister of Liholiho, and his brother Boki, were baptized under\nthe formula of the Roman Catholic Church by the chaplain of a French\ncorvette on a passing visit to the islands. They scarcely knew the\nmeaning of the ceremony, and it is safe to say that, at the time of\nthe destruction of their temples and the repudiation of their gods,\nthe Hawaiian people knew little or nothing of any other religion. The\nabolition of the tabu, which had made them slaves to their chiefs\nand priests, and held their fathers in bondage for centuries, was\nhailed with so great a joy by the native masses that they did not\nhesitate when called upon to consign the priesthood and their gods\nto the grave of the tabu.\n\nOn the 30th of March, 1820--some months after this strange religious\nrevolution--the first party of Christian missionaries arrived\nat the islands from Massachusetts. They were well received. They\nfound a people without a religion, and their work was easy. Other\nmissionary parties followed from time to time, and found the field\nalike profitable to the cause in which they labored and to themselves\nindividually. They acquired substantial possessions in their new home,\ncontrolled the government for the fifty or more years following, and\ntheir children are to-day among the most prosperous residents of the\ngroup. This is not said with a view to undervalue the services of the\nearly missionaries to Hawaii, but to show that all missionary fields\nhave not been financially unfruitful to zealous and provident workers.\n\nAnd now let it be remarked with emphasis that the value of missionary\nlabors in the Hawaiian group should not be measured by the small\nnumber of natives who to-day may be called Christians, but rather\nby the counsel and assistance of these thrifty religious teachers\nin securing and maintaining the independence of the islands, and by\ndegrees establishing a mild and beneficent constitutional government,\nunder which taxation is as light and life and property are as secure\nas in any other part of the civilized world. They were politicians as\nwell as religious instructors, and practical examples of the value of\nChristian discipline when prudently applied to the acquisition of the\nneedful and inviting things of life, and the establishment of a civil\nsystem capable of protecting the possessor in his acquired rights.\n\nIn 1824 Liholiho and his queen died while on a visit to England,\nand their remains were sent back to the islands in an English man-of\nwar. Kauikeaouli, a youth of ten years, and brother of the deceased\nking, was accepted as the rightful heir to the throne under the title\nof Kamehameha III., and Kaahumanu, one of the wives of Kamehameha I.,\nacted as regent and prime minister.\n\nIn 1827, and ten years later, Roman Catholic missionaries arrived,\nand were sent away by order of the government; but in 1839 the\npriests of that denomination were finally landed under the guns of\na French frigate and allowed to remain. Meantime churches, schools\nand printing-presses had been established, the Hawaiian had become\na written language, and the laws and decrees of the government were\npromulgated in printed form.\n\nIn 1840 the first written constitution was given to the people,\nguaranteeing to them a representative government. In February,\n1843, Lord Paulet, of the English navy, took formal possession\nof the islands, but in the July following their sovereignty was\nrestored through the action of Admiral Thomas. In November of the\nsame year France and England mutually agreed to refrain from seizure\nor occupation of the islands, or any portion of them, and the United\nStates, while declining to become a party to the agreement, promptly\nacknowledged the independence of the group.\n\nKamehameha III. died in 1854 and was succeeded by Kamehameha IV. The\nlatter reigned until 1863, when he died and was succeeded by Prince\nLot, with the title of Kamehameha V. In 1864 Lot abrogated the\nconstitution of 1840 and granted a new one. He reigned until 1872, and\ndied without naming a successor, and the Legislative Assembly elected\nLunalilo to the throne. He was of the Kamehameha family, and with his\ndeath, in 1873, the Kamehameha dynasty came to an end. He, too, failed\nto designate a successor, and as but two of the accepted descendants of\nthe first Kamehameha remained--one a sister of Kamehameha V. and the\nother a female cousin of that sovereign--David Kalakaua was elected\nto the throne by the Legislative Assembly in 1874, receiving all but\nfive votes of that body, which were cast for the queen-dowager Emma,\nwidow of Kamehameha IV.\n\nProvision having been made for the event by a previous Legislative\nAssembly, King Kalakaua, with his queen, Kapiolani, was formally\ncrowned on the 12th of February, 1883, in the presence of the\nrepresentatives of many of the nations of the Old World and the\nNew. Since the coronation the last of the Kamehamehas has passed away,\nincluding the queen-dowager Emma, and King Kalakaua remains the most\ndirect representative in the kingdom of the ancient sovereigns of\nHawaii. He draws his strain from Liloa through the great I family of\nHawaii, who joined their fortunes with the first Kamehameha in the\nconquest of the group. His queen, Kapiolani, is a granddaughter of\nthe last independent sovereign of Kauai, and is thus allied in blood\nwith the early rulers of the group. She is childless, and the Princess\nLiliuokalani, the elder of the two sisters of the king, has been named\nas his successor. She is the wife of His Excellency John O. Dominis,\nan American by birth and present governor of the islands of Oahu and\nMaui. The only direct heir in the families of the king and his two\nsisters is the Princess Kaiulani, daughter of the Princess Likelike,\n[1] wife of Mr. Cleghorn, a merchant of Honolulu.\n\nFollowing is a list of the sovereigns of Hawaii, with the dates\nand durations of their several governments, from the eleventh to\nthe nineteenth century. It embraces only the rulers of the island of\nHawaii, who eventually became the masters of the group. Until the reign\nof Kalaniopuu, which began in 1754, the dates are merely approximate:\n\n\n Pilikaeae, from A.D. 1095 to 1120\n Kukohau, ,, 1120 to 1145\n Kaniuhi, ,, 1145 to 1170\n Kanipahu, ,, 1170 to 1195\n Kalapana (including the usurpation of\n Kamaiole), ,, 1195 to 1220\n Kahaimoelea, ,, 1220 to 1260\n Kalaunuiohua, ,, 1260 to 1300\n Kuaiwa, ,, 1300 to 1340\n Kahoukapu, ,, 1340 to 1380\n Kauholanuimahu, ,, 1380 to 1415\n Kiha, ,, 1415 to 1455\n Liloa, ,, 1455 to 1485\n Hakau, ,, 1485 to 1490\n Umi, ,, 1490 to 1525\n Kealiiokaloa, ,, 1525 to 1535\n Keawenui, ,, 1535 to 1565\n Kaikilani and Lonoikamakahiki, ,, 1565 to 1595\n Keakealanikane, ,, 1595 to 1625\n Keakamahana, ,, 1625 to 1655\n Keakealaniwahine, ,, 1655 to 1685\n Keawe and sister, ,, 1685 to 1720\n Alapanui, ,, 1720 to 1754\n Kalaniopuu, ,, 1754 to 1782\n Kamehameha I, ,, 1782 to 1819\n Kamehameha II.--Liholiho, ,, 1819 to 1824\n Kaahumanu regency, ,, 1824 to 1833\n Kamehameha III.--Kauikeaouli, ,, 1833 to 1854\n Kamehameha IV, ,, 1854 to 1863\n Kamehameha V.--Lot, ,, 1863 to 1872\n Lunalilo, ,, 1872 to 1873\n Kalakaua, ,, 1874 to ----\n\n\nHaving thus briefly sketched the outlines of the prominent political\nevents of the islands, the ancient religion of the Hawaiians will next\nbe referred to; and as the tabu was no less a religious than a secular\nprerogative, it may properly be considered in connection with the\npriesthood. A knowledge of the power, scope and sanctity of the tabu\nis essential to a proper understanding of the relations existing in\nthe past between the people and their political and religious rulers,\nand this great governing force will now claim our attention.\n\n\n\n\nTHE TABU.\n\nStrictly speaking, the ancient tabu, or kapu, was a prerogative\nadhering exclusively to political and ecclesiastical rank. It was a\ncommand either to do or not to do, and the meaning of it was, \"Obey\nor die.\" It was common to the Polynesian tribes, and was a protection\nto the lives, property and dignity of the priesthood and nobility.\n\nThe religious tabus were well understood by the people, as were\nalso the personal or perpetual tabus of the ruling families; but the\nincidental tabus were oppressive, irksome and dangerous to the masses,\nas they were liable to be thoughtlessly violated, and death was the\nusual penalty.\n\nEverything pertaining to the priesthood and temples was sacred,\nor tabu, and pigs designed for sacrifice, and running at large\nwith the temple mark upon them, could not be molested. It was a\nviolation of perpetual tabu to cross the shadow of the king, to\nstand in his presence without permission, or to approach him except\nupon the knees. This did not apply to the higher grades of chiefs,\nwho themselves possessed tabu rights.\n\nFavorite paths, springs, streams and bathing-places were at intervals\ntabued to the exclusive use of the kings and temples, and squid,\nturtle, and two or three species of birds could be eaten only by the\npriests and tabu nobility.\n\nYellow was the tabu color of royalty, and red of the priesthood, and\nmantles of the feathers of the oo and mamo could be worn only by kings\nand princes. Feather capes of mingled red and yellow distinguished\nthe lesser nobility.\n\nWomen were tabued from eating plantains, bananas, and cocoanuts; also\nthe flesh of swine and certain fish, among them the kumu, moano, ulua,\nhonu, ea, hahalua and naia; and men and women were allowed under no\ncircumstances to partake of food together. Hence, when Liholiho, in\n1819, openly violated this fundamental tabu by eating with his queen,\nhe defied the gods of his fathers and struck at the very foundation\nof the religious faith of his people.\n\nThe general tabus declared by the supreme chief or king were proclaimed\nby heralds, while the puloulou--a staff surmounted by a crown of white\nor black kapa--placed at the entrance of temples, royal residences\nand the mansions of tabu chiefs, or beside springs, groves, paths, or\nbathing-places, was a standing notification against trespass. General\ntabus were declared either to propitiate the gods or in celebration\nof important events. They were either common or strict, and frequently\nembraced an entire district and continued from one to ten days.\n\nDuring the continuance of a common tabu the masses were merely required\nto abstain from their usual occupations and attend the services at the\nheiaus, or temples; but during a strict tabu every fire and every light\nwas extinguished, no canoe was shoved from the shore, no bathing was\npermitted, the pigs and fowls were muzzled or placed under calabashes\nthat they might utter no noise, the people conversed in whispers,\nand the priests and their assistants were alone allowed to be seen\nwithout their places of abode. It was a season of deathly silence,\nand was thought to be especially grateful to the gods.\n\nSome of the royal tabus, centuries back in the past, were frivolous\nand despotic, such as regulating the wearing of beards and compelling\nall sails to be lowered on passing certain coast points; but, however\ncapricious or oppressive, the tabu was seldom violated, and its\nmaintenance was deemed a necessary protection to the governing classes.\n\n\n\n\nANCIENT HAWAIIAN RELIGION.\n\nThe ancient religion of the Hawaiians, of which the tabu formed\nan essential feature, was a theocracy of curious structure. It\nwas a system of idolatrous forms and sacrifices engrafted without\nconsistency upon the Jewish story of the creation, the fall of man,\nthe revolt of Lucifer, the Deluge, and the repopulation of the earth.\n\nThe legends of the Hawaiians were preserved with marvellous\nintegrity. Their historians were the priests, who at intervals met in\ncouncil and recited and compared their genealogical meles, in order\nthat nothing might be either changed or lost. How did the Hawaiian\npriesthood become possessed of the story of the Hebrew genesis? It was\nold to them when the Resolution and Discovery dropped their anchors\nin Kealakeakua Bay; old to them when one or more chance parties of\nSpanish sailors in the sixteenth century may have looked in upon\nthem for a moment while on their way to the Spice Islands; and it was\nprobably old to them when the Hawaiians found their present home in\nthe sixth century, and when the Polynesians left the coast of Asia\nfour hundred years earlier.\n\nOne theory is that the story was acquired through Israelitish contact\nwith the ancestors of the Polynesians while the latter were drifting\neastward from the land of their nativity. But the more reasonable\nassumption seems to be that the Hawaiian theogony, so strangely\nperpetuated, is an independent and perhaps original version of a\nseries of creation legends common in the remote past to the Cushite,\nSemite and Aryan tribes, and was handed down quite as accurately as\nthe Jewish version before it became fixed in written characters. In\nfact, in some respects the Hawaiian seems to be more complete than\nthe Jewish version.\n\nFrom the beginning, according to Hawaiian story, a trinity of gods\nexisted, who were the sole and all-pervading intelligences of chaos,\nor night--a condition represented by the Hawaiian word Po. These\ngods were:\n\nKane, the originator;\n\nKu, the architect and builder; and\n\nLono, the executor and director of the elements.\n\nBy the united will of Hikapoloa, or the trinity, light was brought\ninto chaos. They next created the heavens, three in number, as their\ndwelling-places, and then the earth, sun, moon and stars. From their\nspittle they next created a host of angels to minister to their wants.\n\nFinally, man was created. His body was formed of red earth mingled\nwith the spittle of Kane, and his head of whitish clay brought by\nLono from the four quarters of the earth. The meaning of Adam is red,\nand it will be remarked that the Hawaiian Adam was made of earth\nof that color. He was made in the image of Kane, who breathed into\nhis nostrils, and he became alive. Afterwards, from one of his ribs,\ntaken from his side while he slept, a woman was created. The man was\ncalled Kumu-honua, and the woman Ke-ola-ku-honua.\n\nThe newly-created pair were placed in a beautiful paradise called\nPaliuli. Three rivers of \"the waters of life\" ran through it,\non the banks of which grew every inviting fruit, including the\n\"tabued bread-fruit tree\" and \"sacred apple-tree,\" with which are\nconnected the fall and expulsion of the man and woman from their\nearthly paradise. The three rivers had their source in a beautiful\nlake, fed by \"the living waters of Kane.\" The waters were filled with\nfish which fire could not destroy, and on being sprinkled with them\nthe dead were restored to life. Legends relate instances in which\nthese waters were procured, through the favor of the gods, for the\nrestoration to life of distinguished mortals.\n\nAs a specimen of the chants perpetuating these traditions and\nembellishing the plainer prose recitals, the following extract relating\nto the creation is given:\n\n\n \"Kane of the great Night,\n Ku and Lono of the great Night,\n Hika-po-loa the king.\n The tabued Night that is set apart,\n The poisonous Night,\n The barren, desolate Night,\n The continual darkness of midnight,\n The Night, the reviler.\n O Kane, O Ku-ka-pao,\n And great Lono dwelling in the water,\n Brought forth are Heaven and Earth,\n Quickened, increased, moving,\n Raised up into Continents.\n Kane, Lord of Night, Lord the Father,\n Ku-ka-pao, in the hot heavens,\n Great Lono with the flashing eyes,\n Lightning-like has the Lord\n Established in truth, O Kane, master-worker;\n The Lord creator of mankind:\n Start, work, bring forth the chief Kumu-honua,\n And Ola-ku-honua, the woman;\n Dwelling together are they two.\n Dwelling in marriage (is she) with the husband, the brother.\"\n\n\nAmong the angels created was Kanaloa, the Hawaiian Lucifer, who incited\na rebellion in heaven, with the results, strangely enough, related in\nimmortal song by Milton. When man was created, Kanaloa demanded his\nadoration. This was refused by Kane, as angels and man were alike\nthe creations of Deity, whereupon Kanaloa ambitiously resolved to\ncreate a man of his own who would worship him. Kane allowed him to\nproceed with his seditious work. He made a man in the exact image\nof Kumu-honua, but could not give it life. He breathed into its\nnostrils, but it would not rise; he called to it, but it would not\nspeak. This exasperated him, and he determined to destroy the man\nmade by the gods. He therefore crept into Paliuli in the form of a\nmoo, or lizard, and, through some deception not definitely stated by\ntradition, Kumu-honua and his mate committed some offence for which\nthey were driven from paradise by the \"large, white bird of Kane.\"\n\nKumu-honua had three sons, the second of whom was slain by the\nfirst. The name of the Hawaiian Cain is Laka. Ka Pili was the youngest\nson, and thirteen generations are named between him and the Deluge,\nwhereas the Hebrew version records but ten on the corresponding line\nof Seth.\n\nThe Hawaiian Noah is called Nuu. At the command of the gods he\nconstructed an ark, and entered it with his wife and three sons,\nand a male and female of every breathing thing. The waters came\nand covered the earth. When they subsided the gods entered the ark,\nwhich was resting on a mountain overlooking a beautiful valley, and\ncommanded Nuu to go forth with all of life that the ark contained. In\ngratitude for his deliverance Nuu offered a sacrifice to the moon,\nmistaking it for Kane. Descending on a rainbow, that deity reproved\nhis thoughtlessness, but left the bow as a perpetual token of his\nforgiveness.\n\nContinuing the genealogical record, ten generations are given between\nNuu and Ku Pule, who \"removed to a southern country,\" taking with\nhim as a wife his slave-woman Ahu. So was it with Abraham. Ku Pule\nestablished the practice of circumcision, and was the grandfather\nof Kini-lau-a-mano, whose twelve children became the founders of\ntwelve tribes, from one of which--the Menehune--the Hawaiians are\nmade to descend.\n\nA story similar to that of Joseph is also given, and mention is\nmade of the subsequent return of the Menehune people to the land\nset apart for their occupation by Kane. Two brothers led them over\ndeserts and through waters, and after many tribulations they reached\ntheir destination.\n\nThis would seem to imply that the Menehune people were one of the\ntribes of Israel; yet it is more probable that they had their origin\nin some one of the other twelveships into which the early Asiatic\ntribes were in many instances divided, and that the stories of Joseph\nand the Exodus became a part of their folk-lore through contact with\nother races.\n\nThe genealogical line from the Hawaiian Adam to the grandson of\nKu Pule--that is, until the time of Jacob--has been brought down\nthrough three distinct traditional channels. The agreement of the\nseveral versions is remarkable, but the one brought to the islands\nby the high-priest Paao in the eleventh century, and retained by his\necclesiastical successors, is regarded as the most authentic. It was\nan heirloom of the priesthood, and was never communicated beyond the\nwalls of the temples.\n\nWith the settlement of the Menehune people in the land set apart for\nthem by Kane, the Hawaiian legends cease to remind us of the later\nhistory of the Hebrews. There the similarity of historic incident\nabruptly ends, and, with an uncertain stride of twelve or thirteen\ngenerations, the chiefly line is brought down to Wakea and his wife\nPapa, mythical rulers of superhuman attributes, who must have existed\nbefore the Polynesians left the Asiatic coast, although in some legends\nthey are connected not only with the first settlement of the Hawaiian\narchipelago, but with the creation of its islands.\n\nA few of the many legends relating to the creation and first\nsettlement of the islands will be noted. One of them in substance\nis that Hawaii-loa, a distinguished chief, and fourth in generation\nfrom Kini-lau-a-mano, sailed westward, and, guided by the Pleiades,\ndiscovered the Hawaiian group. He gave to the largest island his own\nname, and to the others the names of his children.\n\nAnother tradition refers to Papa, the wife of Wakea, as a tabued\ndescendant of Hawaii-loa, and superior in caste to her husband. Mutual\njealousies embittered their lives and led to strange events. Wakea\nfound favor with the beautiful Hina, and the island of Molokai was born\nof their embrace. In retaliation Papa smiled upon the warrior Lua,\nand the fruit of their meeting was the fair island of Oahu. Hence\nthe old names of Molokai-Hina and Oahu-a-Lua.\n\nQuite as fanciful a legend relates that an immense bird laid an egg\non the waters of the ocean. It was hatched by the warm winds of the\ntropics, and the Hawaiian group came into being. Shortly after a man\nand woman, with a pair each of dogs, hogs and fowls, came in a canoe\nfrom Kahiki, landed on the eastern coast of Hawaii, and became the\nprogenitors of the Hawaiian people.\n\nFifty-six generations are mentioned from Wakea to the present ruling\nfamily. The legends of the twenty-nine generations covering the period\nbetween Wakea and Maweke--which brings the record down to the eleventh\ncentury, when the second migratory influx from the southern islands\noccurred--abound in wars, rebellions and popular movements, in which\ngiants, demi-gods, and even the gods themselves took part; and it was\ndoubtless during that period that the idolatrous forms and practices\nof the Hawaiian religion, as it existed a century ago, were engrafted\nupon an older and simpler creed confined to the worship of the godhead.\n\nWhen the high-priest Paao arrived with Pili he introduced some new\ngods while recognizing the old, strengthened and enlarged the scope\nof the tabu, and established an hereditary priesthood independent of,\nand second only in authority to, the supreme political head. Different\ngrades of priests also came into existence, such as seers, prophets,\nastrologers and kahunas of various function, including the power of\nhealing and destroying. In fact, the priesthood embraced ten distinct\ngrades or colleges, each possessing and exercising powers peculiar\nto it, and the mastery of all of them was one of the qualifications\nof the high-priesthood. The tutelar deity of the entire body was Uli.\n\nThe form of the heiau, or temple, was changed by Paao and his\nsuccessors, and the masses mingled less freely in the ceremonies of\nsacrifice and other forms of worship. The high-priesthood became more\nmysterious and exclusive, and assumed prerogatives above the reach\nof royalty. The old Hawaiian trinity--Kane, Ku and Lono--remained\nthe supreme gods of the pantheon, but Kanaloa, the spirit of evil,\nwas accorded beneficent attributes and exalted among them.\n\nThe regions of Po, or death, were presided over by Milu, a wicked\nking who once ruled on earth, while the spirits of favorite chiefs\nwere conveyed by the divine messenger Kuahairo to the presence\nof Kaono-hio-kala, whose beatific abode was somewhere in the\nheavens. Another belief was that the ruler of Po was Manua, and that\nMilu did not follow Akea, the first king of Hawaii, to that place,\nbut dwelt in a region far westward and beneath the sea. Although\nsignificant of darkness, Po was not without light. Like Tartarus,\nit could be visited by favored mortals, and the dead were sometimes\nbrought back from it to earth.\n\nPele, the dreadful goddess of the volcanoes, with her malignant\nrelatives, was added to the Hawaiian deities during the second influx\nfrom the south, and temples were erected to her worship all over the\nvolcanic districts of Hawaii. At that period were also introduced\nLaamaomao, the god of the winds, the poison goddesses Kalaipahoa and\nKapo, and many other deities.\n\nBut the worship of the Hawaiians was not confined to Kane, Ku, Lono\nand Pele. Heiaus were erected to the war-gods of the kings, and great\nsacrifices were frequently made to them, generally of human beings,\npreceding, during, and following campaigns and battles. Humbler\ntemples were also maintained to fish, shark, lizard and other gods,\nwhere sacrifices of fish and fruits were offered.\n\nTo the superstitious masses the land abounded in gnomes and fairies,\nand the waters in nymphs and monsters, whose caprices are themes\nof a bountiful store of folk-lore. With almost every stream, gorge\nand headland is connected some supernatural story, and the bards\nand musicians of old earned an easy support by keeping alive these\nlegends of the people. To some supernatural powers were given, and\nmalignant and beneficent spirits assumed human forms and flitted\namong the palms in the guise of birds.\n\nThe people made their own household gods, and destroyed them when\nthey failed to contribute to their success. For example, at Ninole,\non the southeast coast of Hawaii, is a small beach called Kaloa,\nthe stones of which, it was thought, propagated by contact with each\nother. From the large stones the people made gods to preside over their\ngames. When a stone was selected for a god it was taken to the heiau,\nwhere certain ceremonies were performed over it. It was then dressed\nand taken to witness some game or pastime. If the owner was successful\nit was accepted as a god; if unsuccessful more than once or twice,\nit was thrown away or wrought into an axe or adze. Sometimes a stone\nof each sex was selected, wrapped in kapa, and laid away. In time\na small pebble was found with them. It increased in size, and was\nfinally taken to the heiau and formally made into a god. Such is the\nstory that is still told.\n\nThe people believed that the spirits of the departed continued to\nhover around their earthly homes, and the shades of their ancestors\nwere appealed to in prayer. The owl and a bird called the alae were\nregarded as gods, and scores of other deities, controlling the elements\nor presiding over the several industries and amusements of the masses,\nwere recognized and placated with sacrifices when in unfavorable\nmoods. They had a god of the winds, of the husbandman, the warrior,\nthe canoe-maker, the hula dancer, the distiller, the orator, the\ndoctor and the sorcerer, and many gods of the sailor and the fisherman.\n\nThe services of the high-priest did not extend to these popular deities\non any of the islands of the group. The heiaus over which he presided\nwere dedicated either to the higher gods of the pantheon or to the\nwar-god of the king or supreme chief. He was next to the king in\nauthority, and always of distinguished blood. Surrounded by seers,\nprophets and assistants, and claiming to hold direct intercourse\nwith the gods, he was consulted on all matters of state consequence,\nand the auguries of the temple were always accepted with respect and\nconfidence. The high-priest sometimes had charge of the war-god of\nthe king, and in such cases went with it to the field of battle.\n\nHua, one of the ancient kings of Maui, defied the priesthood and slew\nhis high-priest. As a warning to ruling chiefs, the story of the\nconsequences of Hua's madness has come down with great conciseness\nthrough the chroniclers of the priesthood. Hua's kingdom became a\ndesolation. Wherever he traveled all vegetation perished, and he\nfinally died of famine on Hawaii, and his bones were left to whiten\nin the sun.\n\nThere were several classes of priests, or kahunas, beside those who\nwere connected with the temples. They were seers, doctors and dealers\nin enchantment, and subsisted by preying upon the people through their\nsuperstitions. All physical illness was attributed either to the anger\nof the gods, witchcraft, or the prayers of a malignant kahuna. The\nafflicted person usually sent for a kahuna, whose first business\nwas to discover the cause of the malady through incantation. This\nascertained, an effort was made to counteract the spells or prayers\nwhich were wearing away the life of the patient, and sometimes with\nso great success that the affliction was transferred to the party\nwhose malice had invoked it.\n\nThe belief that one person might be prayed to death by another was\nuniversal with the ancient Hawaiians, and not a few of the race would\nturn pale to-day if told that one of priestly strain was earnestly\npraying for his death. In praying a person to death it was essential\nthat the kahuna should possess something closely connected with the\nperson of the victim--a lock of his hair, a tooth, a nail-paring,\nor a small quantity of his spittle, for example; hence the office of\nspittoon-bearer to the ancient kings was entrusted only to chiefs\nof some rank, who might be expected to guard with care the royal\nexpectoration.\n\nThe belief was general that the spirits of the dead might be seen\nand conversed with by the kilos, or sorcerers, and the spirits of the\nliving, it was claimed, were sometimes invoked from their slumbering\ntabernacles by priests of exceptional sanctity. The spirit of the\ndead was called unihipili, while the disembodied and visible spirit\nof a living person was known as kahoaka.\n\nOf all the deities Pele was held in greatest dread on the island of\nHawaii, where volcanic irruptions were frequent. With her five brothers\nand eight sisters--all representing different elemental forces--she\ndwelt in state in the fiery abysses of the volcanoes, moving from\none to another at her pleasure, and visiting with inundations of lava\nsuch districts as neglected to cast into the craters proper offerings\nof meats and fruits, or angered her in other respects. One of her\nforms was that of a beautiful woman, in which she sometimes sought\nhuman society, and numerous legends of her affairs of love have been\npreserved. She was regarded as the special friend of Kamehameha I.,\nand the suffocation of a portion of the army of Keoua, near the crater\nof Kilauea, in 1791, was credited directly to her.\n\nThe last public recognition of the powers of Pele occurred as late as\n1882 on the island of Hawaii. The village of Hilo was threatened. A\nbroad stream of lava from Mauna Loa, after a devastating journey of\ntwenty-five miles or more, reached a point in its downward course\nwithin a mile or two of the bay of Hilo. Its movement was slow, like\nthat of all lava-streams some distance from their source, but its\nsteadily approaching line of fire rendered it almost certain that\nthe village, and perhaps the harbor, of Hilo would be destroyed\nwithin a very few days. Trenches were digged, walls were raised,\nand prayers were offered, but all to no purpose. Downward moved the\nawful avalanche of fire.\n\nRuth, a surviving sister of the fourth and fifth Kamehamehas, was then\nliving in Honolulu. She was a proud, stern old chiefess, who thought\ntoo little of the whites to attempt to acquire their language. The\ndanger threatening Hilo was reported to her. \"I will save the\nfish-ponds of Hilo,\" said the old chiefess. \"Pele will not refuse\nto listen to the prayer of a Kamehameha.\" She chartered a steamer,\nleft Honolulu for Hilo with a large number of attendants, and the\nnext day stood facing the still moving flow of lava. Ascending an\nelevation immediately back of the village, she caused to be erected\nthere a rude altar, before which she made her supplications to Pele,\nwith offerings fed to the front of the advancing lava. This done,\nshe descended the hill with confidence and returned to Honolulu.\n\nThe stream of fire ceased to move, and to-day its glistening front\nstands like a wall around Hilo. \"A remarkable coincidence,\" explained\nthe whites. \"The work of Pele,\" whispered the natives, although the\nlast of the temples of that goddess had been destroyed sixty years\nbefore. Without discussing the cause--a natural one beyond a doubt--it\nmay be remarked that the result has been something of a renewal with\nthe natives of faith in the discarded gods of their fathers.\n\nAll of the minor gods of the Hawaiians seem to have been independent\nand self-controlling. It is not claimed that they derived their\npowers from, were directed by, or were responsible to the supreme\ngodhead. Hence the mythology of the Polynesians, strong though it be\nin individual powers and personations of the forces and achievements\nof nature, presents itself to us in a fragmentary form, like an\nincongruous patchwork of two or more half-developed or half-forgotten\nreligious systems.\n\nOne of the most noted of the independent deities of the group was\nKalaipahoa, the poison-goddess of Molokai. Some centuries back\nshe came to the islands, with two or three of her sisters, from an\nunknown land, and left her mark in many localities. She entered a\ngrove of trees on the island of Molokai, and left in them a poison\nso intense that birds fell dead in flying over their branches. The\nking of the island was advised by his high-priest to have a god hewn\nfrom one of the poisoned trees. Hundreds of his subjects perished in\nthe undertaking, but the image was finally finished and presented to\nthe king, wrapped in many folds of kapa. It came down the generations\nan object of fear, and was finally seized by the first Kamehameha,\nand at his death divided among his principal chiefs.\n\nKuula was the principal god of the fishermen on all the islands of\nthe group. Rude temples were erected to him on the shores of favorite\nfishing-grounds, and the first fish of every catch was his due. His\nwife was Hina, and she was appealed to when her husband withheld his\nfavors. Laeapua and Kaneapua were gods worshipped by the fishermen\nof Lanai, and other fish-gods were elsewhere recognized.\n\nThere were a number of shark and lizard gods. They were powerful\nand malignant, and greatly feared by the classes who frequented the\nsea. Heiaus were erected to them on promontories overlooking the ocean,\nand the offerings to them of fish and fruits were always liberal. They\nassumed the forms of gigantic sharks and lizards, and not unfrequently\nlashed the waters into fury and destroyed canoes. Moaalii was the\ngreat shark-god of Molokai and Oahu. Apukohai and Uhumakaikai were\nthe evil gods infesting the waters of Kauai. Lonoakihi was the eel-god\nof all the islands, and Ukanipo was the shark-god of Hawaii.\n\nAmong the celebrated war-gods of the kings of the group was that of\nKamehameha I. It was called Kaili, or Ku-kaili-moku, and accompanied\nthe great chief in all of his important battles. It had been the\nwar-god of the Hawaiian kings for many generations, and was given\nin charge of Kamehameha by his royal uncle, Kalauiopuu. It was a\nsmall wooden image, roughly carved, and adorned with a head-dress\nof yellow feathers. It is said that at times, in the heat of battle,\nit uttered cries which were heard above the clash of arms. It is not\nknown what became of the image after the death of Kamehameha.\n\nThe public heiaus, or temples, of the Hawaiians were usually walled\nenclosures of from one to five acres, and generally irregular in\nform. The walls were frequently ten feet in thickness and twenty\nfeet in height, and the material used, was unhewn stone, without\nmortar or cement. They narrowed slightly from the base upward, and\nwere sometimes capped with hewn slabs of coral or other rock not too\nfirm in texture to be worked with tools of stone.\n\nWithin this enclosure was an inner stone or wooden temple of small\ndimensions, called the luakina, or house of sacrifice, and in front\nof the entrance to it stood the lele, or altar, consisting of a raised\nplatform of stone. The inner temple was sacred to the priests. Within\nit stood the anu, a small wicker enclosure, from which issued the\noracles of the kaulas, or prophets, and around the walls were ranged\ncharms and gods of especial sanctity. Beside the entrance to this\nsacred apartment were images of the principal gods, and the outer\nand inner walls were surmounted by lines of stone and wooden idols.\n\nThe enclosure contained other buildings for the accommodation of the\nhigh-priest and his assistants; also a house for the governing chief\nor king, some distance removed from the domiciles of the priest. It\nwas used temporarily by him when on a visit of consultation to the\ntemple, or as a place of refuge in a time of danger. On each side\nof the entrance to the outer enclosure was a tabu staff, or elevated\ncross, and near it was a small walled structure in which were slain\nthe victims for the altar.\n\nWhen an augury was required by the king he frequently visited the\nheiau in person and propounded his questions to the kaulas. If the\nanswers from the anu were vague and unsatisfactory, other methods of\ndivination were resorted to, such as the opening of pigs and fowls,\nthe shapes of the clouds, the flights of birds, etc. After prayers by\nthe priest the animals were killed, and auguries were gathered from the\nmanner in which they expired, the appearance of the intestines--which\nwere supposed to be the seat of thought--and other signs. Sometimes\nthe spleens of swine were removed, if auguries of war were required,\nand held above the heads of the priests while prayers were offered.\n\nBefore engaging in war or any other important enterprise attended\nby doubt or danger, human and other sacrifices were made, of which\nthere were fifteen different kinds, and the first prisoners taken\nin battle were reserved for the altar. The priests named the number\nof men required for sacrifice, and the king provided them, sometimes\nfrom prisoners and malefactors, and sometimes from promiscuous drafts\nalong the highways. The victims were slain with clubs without the\ntemple walls, and their bodies, with other offerings, were laid upon\nthe altar to decay. When the king or other high chief made a special\noffering of an enemy, the left eye of the victim, after the body\nhad been brought to the altar, was removed and handed to him by the\nofficiating priest. After making a semblance of eating it the chief\ntossed it upon the altar.\n\nDuring the construction of heiaus human sacrifices were usually offered\nas the work progressed, and when completed they were dedicated with\ngreat pomp and solemnity, and the altars were sometimes heaped with\nhuman bodies. In dedicating ordinary temples the kaiopokeo prayer\nwas employed; but in consecrating heiaus of the first class the\nkuawili invocation was recited, a prayer continuing from sunrise to\nsunset. Oil and holy water were sprinkled upon the altars and sacred\nvessels, and the services were under the direction of the high-priest,\nand generally in the presence of the governing chief.\n\nThe ordinary services in the temples consisted of offerings of fruits\nand meats, and of chants, prayers and responses, in which the people\nsometimes joined. Women did not participate in the ceremonies of the\ntemples, but the exclusion found ample compensation in their exemption\nfrom sacrifice when human bodies were required.\n\nTemples of refuge, called puhonuas, were maintained on Hawaii,\nand possibly on Lanai and Oahu in the remote past; but concerning\nthe latter there is some doubt. One of the puhonuas on Hawaii was\nat Honaunau, near the sacred burial-place of Hale-o-Keawe, and the\nother at Waipio, connected with the great heiau of Paa-kalani. Their\ngates were always open, and priests guarded their entrances. Any\none who entered their enclosures for protection, whether chief or\nslave, whether escaping criminal or warrior in retreat, was safe from\nmolestation, even though the king pursued. These places of refuge, with\nthe right of circumcision, which existed until after the death of the\nfirst Kamehameha, suggest a Polynesian contact with the descendants\nof Abraham far back in the past, if not a kinship with one of the\nscattered tribes of Israel.\n\nIn further evidence of the wanderings of the early Polynesians\nin western and southern Asia, and of their intercourse with the\ncontinental races, it may be mentioned that a disposition toward\nphallic worship, attested by tradition and existing symbols, followed\nthem far out into the Pacific; and that connected with their story of\nthe creation, so closely resembling the Hebrew version, is the Buddhist\nclaim of previous creations which either ran their course or were\ndestroyed by an offended godhead. Nor is Hawaiian tradition content\nwith the mere advancement of the theory of successive creations. It\nmakes specific reference to a creation next preceding that of their\nKu-mu-honua, or Adam, and gives the names of the man and woman created\nand destroyed. They were Wela-ahi-lani and Owe.\n\nIt has been mentioned that the birds pueo and alae were sacred and\nsometimes worshipped. Among the sacred fish were the aku and opelu. How\nthey became so is told in a legend relating to the high-priest Paao,\nwho migrated to the islands in the eleventh century and induced Pili\nto follow him. Before visiting Hawaii, Paao lived near his brother,\nprobably on the island of Samoa. Both were priests and well skilled in\nsorcery and divination. The name of the brother was Lonopele. Both were\naffluent and greatly respected. Lonopele's lands were near the sea and\nproduced the choicest varieties of fruits. One season, when the fruits\nwere ripening, Lonopele discovered that some one was surreptitiously\ngathering them in the night-time, and accused one of the sons of Paao\nof stealing them. Indignant at the charge, and discerning no better\nway of disproving it, Paao killed and opened his son, and showed his\nbrother that there was no fruit in the stomach of the boy.\n\nGrieved at the death of his son, and holding his brother accountable\nfor it, Paao concluded to emigrate to some other land, and built strong\ncanoes for that purpose. About the time they were completed a son of\nLonopele chanced to be in the neighborhood, and Paao, remembering the\ndeath of his own son, ordered the boy to be killed. He was missed,\nand search was made for him, and his body was finally found near\nPaao's canoes. Lonopele charged his brother with the murder. Paao\ndid not deny it, and Lonopele ordered him to leave the island. To\navoid further trouble Paao set sail at once with a party consisting\nof thirty-eight persons. One tradition says Pili was of the party;\nbut he must have left Samoa some years later, as Paao sent or went\nfor him after reaching Hawaii.\n\nAs the canoes were moving from the shore several prophets, standing on\nthe cliffs above, expressed a desire to join the party. \"Very well,\"\nwas the answer of Paao; \"if you are prophets, as you say, leap from\nthe cliffs and I will take you aboard.\" Several leaped into the sea\nand were dashed against the rocks and drowned. Finally Makuakaumana,\na prophet of genuine inspiration, who was to have accompanied the\nexpedition, reached the shore and discovered the canoes of Paao\nfar out on the ocean. Raising his voice, he hailed Paao and asked\nthat a canoe might be sent back for him. \"Not so,\" returned the\npriest in a loud voice, which the favoring winds bore to the belated\nprophet. \"To return would be an omen of evil. There is room for you,\nbut if you would go with us you must fly to our canoes.\" And, flying,\nthe prophet reached the canoes in safety.\n\nObserving the canoes of Paao as they were disappearing in the distance,\nLonopele sent a violent storm to destroy them; but the strong fish Aku\nassisted in propelling the canoes against the storm, and the mighty\nfish Opelu swam around them and broke the waves with his body. The\nmalignant brother then sent the great bird Kihahakaiwainapali to vomit\nover the canoes and sink them; but they were hastily covered with mats,\nand thus escaped destruction. After a long voyage Paao landed in Puna,\non the coast of Hawaii. Thenceforth the aku and opelu were held sacred\nby Paao and his descendants.\n\nFollowing is a list of the supreme and principal elemental, industrial\nand tutelar deities of the Hawaiian group:\n\n\n The Godhead.\n Kane, the organizer.\n Ku, the architect and builder.\n Lono, the executor.\n Kanaloa, the Lucifer, or fallen angel.\n Rulers in the realms of Po, or death.\n Akea, the first Hawaiian king, who, after life, founded the\n island-kingdom of Kapapahaunaumoku, in the realms of Po,\n or death.\n Milu, the successor of Akea, or who, according to another\n belief, accompanied Akea to Po, and became the perpetual\n ruler of a kingdom on its western confines.\n Manua, referred to in some legends as the supreme sovereign\n of Po. With him abide the spirits of distinguished chiefs\n and priests, who wander among beautiful streams and groves\n of kou trees, and subsist upon lizards and butterflies.\n Minor Celestial Deities.\n Kaonohiokala (the eyeball of the sun), a celestial god, with\n an abode somewhere in the heavens, and to whose presence the\n departed spirits of chiefs were conducted.\n Kuahairo, the messenger who conducted the souls of\n distinguished chiefs to Kaonohiokala.\n Olopue, a god of Maui, who bore the spirits of noted chiefs to\n the celestial paradise. Kamehameha sought to secure possession\n of a very sacred image of this god, inherited by Kahekili,\n moi of Maui.\n The Volcanic Deities.\n Pele, the ruling goddess of the volcanoes, with her sisters,\n Hiiaka-wawahi-lani, the heaven-rending cloud-holder;\n Makoie-nawahi-waa, the fire-eyed canoe-breaker;\n Hiiaka-noho-lani, the heaven-dwelling cloud-holder;\n Hiiaka-kaalawa-maka, the quick-glancing cloud-holder;\n Hiiaka-hoi-ke-poli-a-pele, the cloud-holder kissing the bosom\n of Pele;\n Hiiaka-ka-pu-enaena, the red-hot mountain lifting clouds;\n Hiiaka-kaleiia, the wreath encircled cloud-holder;\n Hiiaka-opio, the young cloud-holder; and their brothers,\n Kamo-hoalii, or King Moho, the king of vapor or steam;\n Kapohoikahiola, god of explosions;\n Keuakepo, god of the night-rain, or rain of fire;\n Kane-kahili, the husband of thunder, or thundering god;\n Keoahi-kamakaua, the fire-thrusting child of war.\n [The last two were hunchbacks.]\n Akuapaao, the war-god of Paao, taken from the temple of Manini\n by Umi.\n Ku-kaili-moku, the war-god of Kamehameha I., bequeathed to him\n by Kalaniopuu.\n Deities of the Elements.\n Laamaomao, god of the winds, the Hawaiian AEolus, whose home\n was on Molokai.\n Hinakuluiau, a goddess of the rain.\n Hinakealii and\n Hookuipaele, sisters of Hinakuluiau.\n Mooaleo, a powerful gnome of Lanai, conquered by Kaululaau,\n a prince of Maui.\n Kuula, a god of the fishermen.\n Hina, wife of Kuula.\n Laeapua and\n Kaneapua, gods of the fishermen of Lanai.\n Hinahele and her daughter\n Aiaiakuula, goddesses of the fishermen of Hawaii.\n Ukanipo, the great shark-god of Hawaii.\n Moaalii, the principal shark-god of Molokai and Oahu.\n Lonoakiki, the great eel-god of all the group.\n Apukohai and\n Uhumakaikai, evil shark or fish-gods of Kauai.\n Gods of the Arts and Industries.\n Akua-ula, the god of inspiration.\n Haulili, a god of speech, special to Kauai.\n Koleamoku, the deified chief who first learned the use of\n herbs and the art of healing from the gods. He was a patron\n of the kahunas.\n Olonopuha and\n Makanuiailone, deified disciples of Koleamoku.\n Kaanahua, the second son of the high-priest Luahoomoe, and\n Kukaoo, gods of the husbandman.\n Lakakane, god of the hula and similar sports.\n Mokualii, god of the canoe-makers.\n Hai, god of kapa making.\n Ulaulakeahi, god of distillation.\n Kalaipahoa, a goddess who entered and poisoned trees.\n Kapo and\n Pua, sisters of Kalaipahoa, with like functions.\n Kama, a powerful tutelar god of all the islands.\n Laauli, the god who made inviolable laws.\n Kuahana, the god who killed men wantonly.\n Leleioio, the god who inflicted bodily pain.\n Lelehookaahaa, wife of Leleioio.\n Lie, a goddess of the mountains, who braided leis.\n Maikahulipu, the god who assisted in righting upset canoes.\n Pohakaa, a god living in precipitous places, and who rolled down\n stones, to the fright and injury of passers.\n Keoloewa, a god worshipped in the heiaus of Maui.\n Kiha, a goddess of Maui, held in great reverence.\n Uli, the god of the sorcerers.\n Pekuku, a powerful god of Hawaii.\n Lonoikeaualii, a god worshipped in the heiaus of Oahu.\n Kauakahi, a god of Maui and Molokai.\n Hiaka, a mountain god of Kauai.\n Kapo and\n Kapua, and several others, messengers of the gods.\n Ouli, the god appealed to by the kahunas in praying people\n to death.\n Maliu, any deified deceased chief.\n Akua noho, gods possessing the spirits of departed mortals,\n of which there were many.\n Kiha-wahine and\n Kalo, noted deities of the class of akua-noho.\n Mahulu, a name common to three gods in the temples of Lono.\n Manu, the names of two gods at the outer gates of heiaus dedicated\n to Lono.\n Puea, the god worshipped in the darkness.\n Kaluanuunohonionio, one of the principal gods of the luakina,\n or sacrificial house of the temple.\n Kanenuiakea, a general name for a class of thirteen gods connected\n with the larger heiaus.\n\n\n\n\nANCIENT HAWAIIAN GOVERNMENT.\n\nPrevious to the eleventh century the several habitable islands of the\nHawaiian group were governed by one or more independent chiefs, as\nalready stated. After the migratory influx of that period, however,\nand the settlement on the islands of a number of warlike southern\nchiefs and their followers, the independent chiefs began to unite\nfor mutual protection. This involved the necessity of a supreme head,\nwhich was usually found in the chief conceded to be the most powerful;\nand thus alii-nuis, mois and kings sprang into existence. So far\nas tradition extends, however, certain lines, such as the Maweke,\nPili and Paumakua families, were always considered to be of supreme\nblood. They came to the islands as chiefs of distinguished lineage,\nand so remained.\n\nGradually the powers of the mois and ruling chiefs were enlarged, until\nat length they claimed almost everything. Then the chiefs held their\npossessions in fief to the moi, and forfeited them by rebellion. In\ntime the king became absolute master of the most of the soil over which\nhe ruled, and assumed tabu rights which rendered his person sacred\nand his prerogatives more secure. All he acquired by conquest was his,\nand by partitioning the lands among his titled friends he secured the\nsupport necessary to his maintenance in power. Certain lands were\ninalienable both in chiefly families and the priesthood; they were\nmade so by early sovereign decrees, which continued to be respected;\nbut with each succeeding king important land changes usually occurred.\n\nAlthough the king maintained fish-ponds and cultivated lands of his\nown, he was largely supported by his subject chiefs. They were expected\nto contribute to him whatever was demanded either of food, raiment,\nhouses, canoes, weapons or labor, and in turn they took such portions\nof the products of their tenants as their necessities required. The ili\nwas the smallest political division; next above it was the ahapuaa,\nwhich paid a nominal or special tax of one hog monthly to the king;\nnext the okana, embracing several ahapuaas; and finally the moku,\nor district, or island.\n\nThe laboring classes possessed no realty of their own, nor could they\nanywhere escape the claim or jurisdiction of a chief or landlord. They\nowed military and other personal service to their respective chiefs,\nand the chiefs owed theirs to the king. If required, all were expected\nto respond to a call to the field, fully armed and prepared for battle.\n\nCaste rules of dress, ornamentation and social forms were rigidly\nenforced. The entire people were divided into four general classes:\nfirst, the alii, or chiefly families, of various grades and\nprerogatives; second, the kahunas, embracing priests, prophets,\ndoctors, diviners and astrologers; third, the kanaka-wale, or free\nprivate citizens; and, fourth, the kauwa-maoli, or slaves, either\ncaptured in war or born of slave parents.\n\nThe laws were few and simple, and the most of them referred to the\nrights and prerogatives of the king, priesthood and nobility. Property\ndisputes of the masses were settled by their chiefs, and other\ngrievances were in most instances left to private redress, which\nfrequently and very naturally resulted in prolonged and fatal family\nfeuds, in the end requiring chiefly and sometimes royal intervention.\n\nThis, in brief and very general terms, was the prevailing character\nof the government and land tenure throughout the several islands of\nthe group until after the death of Kamehameha I. in 1819, and the\nrelinquishment by the crown of its ancient and sovereign rights in\nthe soil.\n\nThe leading chiefs and high-priesthood claimed a lineage distinct from\nthat of the masses, and traced their ancestry back to Kumuhonua, the\nPolynesian Adam. The iku-pau, a sacred class of the supreme priesthood,\nassumed to be the direct descendants from the godhead, while the\niku-nuu were a collateral branch of the sacred and royal strain, and\npossessed only temporal powers. It was thus that one of the families of\nthe Hawaiian priesthood, in charge of the verbal genealogical records,\nexalted itself in sanctity above the political rulers.\n\nProud of their lineage, to guard against imposture and keep their blood\nuncorrupted, the chiefs allowed their claims to family distinction to\nbe passed upon by a college of heraldry, established by an early moi\nof Maui. Reciting their genealogies before the college, composed of\naliis of accepted rank, and receiving the recognition of the council,\nchiefs were then regarded as members of the grade of aha-alii, or\nchiefs of admitted and irrevocable rank.\n\nThe chiefs inherited their titles and tabu privileges quite as\nfrequently through the rank of one parent as of the other. As Hawaiian\nwomen of distinction usually had more than one husband, and the chiefs\nwere seldom content with a single wife, the difficulty of determining\nthe rights and ranks of their children was by no means easy; but\nthe averment of the mother was generally accepted as conclusive and\nsufficient evidence in that regard.\n\nFor political purposes marriage alliances were common between the\nroyal and chiefly families of the several islands, and thus in time\nthe superior nobility of the entire group became connected by ties\nof blood. The political or principal wife of a king or distinguished\nchief was usually of a rank equal to that of her husband, and their\nmarriage was proclaimed by heralds and celebrated with befitting\nceremonies. Other wives were taken by simple agreement, and without\nceremony or public announcement. Very much in the same manner the\nmasses entered into their marriage unions. With the latter, however,\npolygamy was not common. When husband and wife separated, as they\nfrequently did, each was at liberty to select another partner. The\npolitical wife of a chief was called wahine-hoao; the others,\nhaia-wahine, or concubine.\n\nIn the royal families, to subserve purposes of state, father and\ndaughter, brother and sister, and uncle and niece frequently united as\nman and wife. The children of such unions were esteemed of the highest\nrank, and, strange to say, no mental or physical deterioration seemed\nto result from these incestuous relations, for all through the past the\nmois and nobles of the group were noted for their gigantic proportions.\n\nThere were five or more grades of chiefs connected with the royal\nlines. First in order, and the most sacred, was the alii-niaupio\n(the offspring of a prince with his own sister); next, the alii-pio\n(the offspring of a prince with his own niece); next, the alii-naha\n(the offspring of a prince or king with his own daughter); next,\nthe alii-wohi (the offspring of either of the foregoing with another\nchiefly branch); and next, the lo-alii (chiefs of royal blood). Any\nof these might be either male or female.\n\nTo these grades of chiefs distinct personal tabus or prerogatives\nwere attached, such as the tabu-moe, tabu-wela, tabu-hoano and\ntabu-wohi. These tabus could be given or bequeathed to others by their\npossessors, but could not be multiplied by transmission. The meles,\nor ancestral chants of a family, passed in succession to the legal\nrepresentatives, and became exclusively theirs; but the government,\ntabus and household gods of the king were subject to his disposal\nas he willed, either at his death or before it. The child of a tabu\nchief, born of a mother of lower rank, could not, according to custom,\nassume the tabu privileges of his father, although in some instances\nin the past they were made to inure to such offspring, notably in\nthe case of Umi, King of Hawaii.\n\nBefore an alii-niaupio, clothed with the supreme function of the\ntabu-moe, all, with the exception of tabu chiefs, were compelled to\nprostrate themselves. When he appeared or was approached his rank was\nannounced by an attendant, and all not exempt from the homage were\nrequired to drop with their faces to the earth. The exemptions were the\nalii-pio, the alii-naha, the alii-wohi and the lo-alii. They, and they\nalone, were permitted to stand in the presence of a niaupio chief. An\nalii-pio was also a sacred chief, so much so that he conversed with\nothers only in the night-time, and on chiefesses of that rank the\nsun was not allowed to shine.\n\nThe kings lived in affluence in large mansions of wood or stone, in\nthe midst of walled grounds adorned with fruit and shade trees and\nother attractive forms of vegetation. The grounds also contained\nmany other smaller buildings for the accommodation of guests,\nretainers, attendants, servants and guards. They were attended by\ntheir high-priests, civil and military advisers, and a retinue of\nfavorite chiefs, and spent their time, when not employed in war or\naffairs of state, in indolent and dignified repose.\n\nThe personal attendants of an ancient Hawaiian king were all of noble\nblood, and each had his specified duty. They were known as kahu-alii,\nor guardians of the person of the king. They consisted of the\niwikuamoo, or rubber of the person; the ipukuha, or spittoon-bearer;\nthe paakahili, or kahili-bearer; the kiaipoo, or sleep-watcher;\nand the aipuupuu, or steward. Other inferior chiefs, called puuku,\nwith messengers, spies, executioners, prophets, astrologers, poets,\nhistorians, musicians and dancers, were among his retainers. Connected\nwith the palace was an apartment used as a heiau, or chapel, which\nwas sometimes in charge of the high-priest.\n\nDuring festival seasons brilliant feasts, tournaments and hula and\nmusical entertainments were given in the royal grounds, and the\ncourt was splendid in displays of flowers, feathers and other gaudy\ntrappings. The king not unfrequently took part in the manly games and\nexercises of the chiefs, and sometimes complimented the hula dancers\nand musicians by joining in their performances.\n\nTo render the kings and higher nobility still more exclusive, they\nhad a court language which was understood only by themselves, and\nwhich was changed in part from time to time as its expressions found\ninterpretation beyond the royal circle. Some portions of this court\nlanguage have been preserved.\n\n\n\n\nARTS, HABITS AND CUSTOMS.\n\nAll implements of war or industry known to the early Hawaiians were\nmade either of wood, stone, or bone, as the islands are destitute\nof metals; but with these rude helps they laid up hewn-stone walls,\nfelled trees, made canoes and barges, manufactured cloths and cordage,\nfashioned weapons, constructed dwellings and temples, roads and\nfish-ponds, and tilled the soil. They had axes, adzes and hammers of\nstone, spades of wood, knives of flint and ivory, needles of thorn\nand bone, and spears and daggers of hardened wood. They wove mats\nfor sails and other purposes, and from the inner bark of the paper\nmulberry-tree beat out a fine, thin cloth called kapa, which they\nornamented with colors and figures.\n\nTheir food was the flesh of swine, dogs and fowls; fish, and almost\neverything living in the sea; taro, sweet potatoes and yams, and\nfruits, berries and edible sea-weed of various kinds. Poi, the favorite\nfood of all classes, was a slightly fermented paste made of cooked\nand pounded taro, a large bulbous root, in taste resembling an Indian\nturnip. They made a stupefying beverage by chewing the awa root,\nand from the sweet root of the ti plant fermented an intoxicating\ndrink. The soft parts of the sugar-cane were eaten, but, with the\nexception of the manufacture of a beer called uiuia, no other use\nseems to have been made of it. Their food, wrapped in ti leaves,\nwas usually cooked in heated and covered pits in the earth. Their\nhousehold vessels were shells, gourd calabashes of various shapes\nand sizes, and platters and other containers made of wood.\n\nThe dress of the ancient Hawaiian was scant, simple and cool. The\nprincipal, and generally the only, garment of the male was the maro,\na narrow cloth fastened around the loins. To this was sometimes\nadded, among the masses, a kihei, or cloth thrown loosely over the\nshoulders. The females wore a pau, or skirt of invariably five\nthicknesses of kapa, fastened around the waist and extending to\nthe knees. When the weather was cool a short mantle was sometimes\nadded. Ordinarily the heads of both sexes were without coverings,\nand in rare instances they wore kamaas, or sandals of ti or pandanus\nleaves.\n\nWith the maro, which was common to the males of all ranks, the king\non state occasions wore the royal mamo, a mantle reaching to the\nankles, and made of the yellow feathers of a little sea-bird called\nthe mamo. When it is mentioned that but a single yellow feather\nis found under each wing of the mamo, and that tens of thousands,\nperhaps, entered into the fabrication of a single mantle, some idea\nof the value of such a garment may be gathered. A few of these royal\ncloaks are still in existence, one of which was worn by King Kalakaua\nduring the ceremonies of his late coronation. Pure yellow was the\nroyal color. The shorter capes or mantles of the chiefs were of yellow\nfeathers mixed with red. The color of the priests and gods was red.\n\nThe ornaments of the nobility consisted of head-dresses of feathers,\npalaoas, or charms of bone suspended from the neck, and necklaces and\nbracelets of shells, teeth and other materials. Many of them were\ntattooed on the face, thighs and breast, but the practice was not\nuniversal. Flowers were in general use as ornaments, and at feasts,\nfestivals and other gatherings garlands of fragrant leaves and blossoms\ncrowned the heads and encircled the necks of all. This is among the\nbeautiful customs still retained by the Hawaiians.\n\nThe dwellings of the masses were constructed of upright posts planted\nin the ground, with cross-beams and rafters, and roofs and sides\nof woven twigs and branches thatched with leaves. The houses of\nthe nobility were larger, stronger and more pretentious, and were\nfrequently surrounded by broad verandas. It was a custom to locate\ndwellings so that the main entrance would face the east, the home\nof Kane. The opposite entrance looked toward Kahiki, the land from\nwhich Wakea came.\n\nThe homes of well-conditioned Hawaiians consisted of no less than six\nseparate dwellings or apartments: 1st, the heiau, or idol-house; 2d,\nthe mua, or eating-house of the males, which females were not allowed\nto enter; 3d, the hale-noa, or house of the women, which men could not\nenter; 4th, the hale-aina, or eating-house of the wife; 5th, the kua,\nor wife's working-house; and 6th, the hale-pea, or retiring-house or\nnursery of the wife. The poorer classes followed these regulations\nso far as their means would admit, but screens usually took the place\nof separate dwellings or definite apartments.\n\nWhen war was declared or invasion threatened, messengers, called\nlunapais, were despatched by the king to his subject chiefs,\nwho promptly responded in warriors, canoes, or whatever else was\ndemanded. A regular line-of-battle consisted of a centre and right and\nleft wings, and marked military genius was sometimes displayed in the\nhandling of armies. Sea-battles, where hundreds, sometimes thousands,\nof war-canoes met in hostile shock, were common, and usually resulted\nin great loss of life. Truces and terms of peace were ordinarily\nrespected, but few prisoners were spared except for sacrifice.\n\nThe weapons of the islanders were spears about twenty feet in length,\njavelins, war-clubs, stone axes, rude halberds, knives, daggers and\nslings. The slings were made either of cocoa fibre or human hair. The\nstones thrown were sometimes a pound or more in weight, and were\ndelivered with great force and accuracy. The spears were sometimes\nthrown, while the javelins were reserved for closer encounter. Shields\nwere unknown. Hostile missiles were either dodged, caught in the hands,\nor dexterously warded. The chiefs frequently wore feather helmets in\nbattle, but the person was without protection.\n\nThe athletic sports and games of the people were numerous. The muscular\npastimes consisted in part of contests in running, jumping, boxing,\nwrestling, swimming, diving, canoe-racing and surf-riding. Rolling\nround stone disks and throwing darts along a prepared channel was\na favorite sport; but the most exciting was the holua contest, in\nwhich two or more might engage. On long, light and narrow sledges the\ncontestants, lying prone, dashed down long and steep declivities, the\nvictory being with the one who first reached the bottom. The goddess\nPele enjoyed the game, and frequently engaged in it. But she was a\ndangerous contestant. On being beaten by Kahavari, a chief of Puna,\nshe drove him from the district with a stream of lava. Sham battles\nand spear and stone throwing were also popular exercises.\n\nAmong the in-door games were konane, kilu, puhenehene, punipiki,\nand hiua. Konane resembled the English game of draughts. Puhenehene\nconsisted of the adroit hiding by one of the players of a small object\nunder one of several mats in the midst of the party of contestants,\nand the designation of its place of concealment by the others. Kilu was\na game somewhat similar, accompanied by singing. Punipiki was something\nlike the game of \"fox and geese,\" and hiua was played on a board with\nfour squares. These were the most ancient of Hawaiian household games.\n\nThe musical instruments of the islanders were few and simple. They\nconsisted of pahus, or drums, of various sizes; the ohe, a bamboo\nflute; the hokio, a rude clarionet; a nasal flageolet, and a reed\ninstrument played by the aid of the voice. To these were added, on\nspecial occasions, castanets and dry gourds containing pebbles, which\nwere used to mark the time of chants and other music. They had many\nvarieties of dances, or hulas, all of which were more or less graceful,\nand a few of which were coarse and licentious. Bands of hula dancers,\nmale and female, were among the retainers of the mois and prominent\nchiefs, and their services were required on every festive occasion.\n\nThe mourning customs of the people were peculiar. For days they\nwailed and feasted together over a dead relative or friend, frequently\nknocking out one or more teeth, shaving portions of their heads and\nbeards, and tearing their flesh and clothes. But their wildest displays\nof grief were on the death of their kings and governing chiefs. During\na royal mourning season, which sometimes continued for weeks, the\npeople indulged in an unrestrained saturnalia of recklessness and\nlicense. Every law was openly violated, every conceivable crime\ncommitted. The excuse was--and the authorities were compelled to\naccept it--that grief had temporarily unseated the popular reason,\nand they were not responsible for their misdemeanors.\n\nThe masses buried their dead or deposited the bodies in caves, but\nthe bones of the kings were otherwise disposed of. There were royal\nburial-places--one at Honaunau, on the island of Hawaii, and another,\ncalled Iao, on Maui--and the tombs of many of the ancient mois and\nruling chiefs were in one or the other of those sacred spots; but they\nprobably contained but few royal bones. In the fear that the bones of\nthe mois and distinguished chiefs might fall into the hands of their\nenemies and be used for fish-hooks, arrow-points for shooting mice, and\nother debasing purposes, they were usually destroyed or hidden. Some\nwere weighted and thrown into the sea, and others, after the flesh had\nbeen removed from them and burned, were secreted in mountain caves. The\nhearts of the kings of the island of Hawaii were frequently thrown into\nthe crater of Kilauea as an offering to Pele. The bones of the first\nKamehameha were so well secreted in some cave in Kona that they have\nnot yet been found, and the bones of Kualii, a celebrated Oahuan king\nof the seventeenth century, were reduced to powder, mingled with poi,\nand at the funeral feast fed to a hundred unsuspecting chiefs.\n\nThe ancient Hawaiians divided the year into twelve months of thirty\ndays each. The days of the month were named, not numbered. As this gave\nbut three hundred and sixty days to their year, they added and gave to\ntheir god Lono in feasting and festivity the number of days required\nto complete the sidereal year, which was regulated by the rising of\nthe Pleiades. The new year began with the winter solstice. They also\nreckoned by lunar months in the regulation of their monthly feasts. The\nyear was divided into two seasons--the rainy and the dry--and the\nday into three general parts, morning, noon and night. The first,\nmiddle and after parts of the night were also designated.\n\nAs elsewhere mentioned, they had names for the five principal planets,\nwhich they called \"the wandering stars,\" and for a number of heavenly\ngroups and constellations. It was this knowledge of the heavens that\nenabled them to navigate the ocean in their frail canoes.\n\nIn counting, the Hawaiians reckoned by fours and their multiples. Their\nhighest expressed number was four hundred thousand. More than that\nwas indefinite.\n\nAfter what has been written it would seem scarcely necessary to\nmention that the Hawaiians were not cannibals. Their legends refer\nto two or three instances of cannibalism on the islands, but the\nman-eaters were natives of some other group and did not long survive.\n\n\n\n\nTHE HAWAII OF TO-DAY.\n\nWith this somewhat extended reference to the past of the Hawaiian\nIslands and their people, it is deemed that a brief allusion to their\npresent political, social, industrial and commercial condition will\nnot be out of place. The legends presented leave the simple but warlike\nislanders standing naked but not ashamed in the light of civilization\nsuddenly flashed upon them from across the seas. In the darkness\nbehind them are legends and spears; in the light before them are\nhistory and law. Let us see what the years since have done for them.\n\nThe Hawaiian government of to-day is a mild constitutional monarchy,\nthe ruling family claiming descent from the most ancient and respected\nof the chiefly blood of Hawaii. The departments of the government\nare legislative, executive and judicial.\n\nThe Legislative Assembly, which meets every two years, consists of\nrepresentatives chosen by the people, nobles named by the sovereign,\nand crown ministers. They act in a single body, choosing their\npresiding officer by ballot, and their proceedings are held jointly\nin the English and Hawaiian languages, and in both are their laws and\nproceedings published. As the elective franchise is confined to native\nand naturalized citizens, the most of the representatives chosen by\nthe people are natives, all of whom are more or less educated, and\nmany of whom are graceful and eloquent debaters. White representatives\nof accepted sympathy with the natives are occasionally elected, and a\nmajority of the nobles and ministers are white men. The English common\nlaw is the basis of their statutes, and their civil and criminal\ncodes are not unlike our own. The Legislature fixes tax, excise\nand customs charges, and provides by appropriation for all public\nexpenditure. The representatives are paid small salaries, and the\nLegislature is formally convened and prorogued by the king in person.\n\nAlthough the present sovereign was elected by the Legislature, for the\nreason heretofore mentioned, the naming of a successor is left to the\noccupant of the throne. The king is provided at public expense with\na palace and royal guard, and appropriations of money amounting to\nperhaps forty thousand dollars yearly. He has also some additional\nincome from what are known as crown lands. The two sisters of the\nking and the daughter of one of them receive from the treasury an\naggregate of fifteen thousand five hundred dollars yearly. The king\nentertains liberally, is generous with his friends and attendants,\nand probably finds his income no more than sufficient to meet his wants\nfrom year to year. His advisers are four Ministers of State and a Privy\nCouncil. The Ministry is composed of a Minister of Foreign Affairs,\nwho ranks as premier, Minister of Finance, Minister of Interior,\nand Attorney-General. The Privy Council is composed of thirty or\nforty leading citizens appointed by the Crown. In certain matters\nthey have original and exclusive powers. They are convened in council\nfrom time to time, but receive no compensation. The most of the Privy\nCouncillors are white men, and embrace almost every nationality. The\nmajority of the ministers of state are usually white men of ability,\nand their salaries are six thousand dollars per annum each.\n\nThe judiciary is composed of a Supreme Court of three members, one\nof whom is chief-justice and chancellor, Circuit Courts holden in\ndifferent districts, and minor magistrates' courts in localities where\nthey are required. The Supreme and Circuit judges are all white men,\nand but few magistrates are natives. The salaries of the superior\njudges are respectable, and the most of them are men of ability. The\nlaws, as a rule, are intelligently administered and promptly executed,\nand life and property are amply protected.\n\nPublic schools are numerous throughout the islands, and are largely\nattended by native children. A considerable proportion of the adult\nnatives are able to read and write their own language, and a number\nof native newspapers and periodicals are sustained. The English press\nof Honolulu--the only point of publication--is respectable in ability\nand enterprise.\n\nLeprosy was brought to the islands by the Chinese about forty years\nago, and has become a dangerous and loathsome scourge. Lepers are\nseldom encountered, however, as they are removed, whenever discovered,\nto the island of Molokai, where they are humanely cared for by the\ngovernment. It is a cureless but painless affliction, and is doubtless\ncontagious under certain conditions. Nine-tenths or more of the lepers\nare either natives or Chinese, and the whole number amounts to perhaps\ntwelve hundred. It is not thought that the malady is increasing,\nand it is hoped that a careful segregation of the afflicted will in\ntime eradicate the disease from the group.\n\nThe commerce of the islands is largely in the hands of foreigners, and\nthe sugar plantations are almost exclusively under their control. There\nare but few native merchants, the large dealers being Americans,\nGermans, English and French, while the smaller traders are generally\nPortuguese and Chinese. There are native lawyers, clerks, mechanics,\nmagistrates and police-men; but the most of the race who are compelled\nto labor for their support find employment as farm and plantation\nlaborers, stevedores, sailors, coachmen, boatmen, fishermen, gardeners,\nfruit-pedlars, waiters, soldiers and house-servants, in all of which\ncapacities they are generally industrious, cheerful and honest.\n\nThe products of the islands for export are sugar, molasses, rice,\nbananas, fungus, hides and wool, of an aggregate approximate\nvalue of eight million dollars annually. The principal product,\nhowever, is sugar, amounting to perhaps one hundred thousand tons\nyearly. Nine-tenths of the exports of the group find a market in the\nUnited States, and four-fifths or more of the imports in value are from\nthe great Republic. The receipts and expenditures of the government are\na little less than one million five hundred thousand dollars annually,\nderived principally from customs duties and direct taxation.\n\nThe population of the islands is a little more than eighty thousand,\nof which about forty-five thousand are natives. The Americans,\nEnglish, Germans, Norwegians and French number perhaps ten thousand,\nand Chinese, Japanese and Portuguese from the Azores constitute the\nmost of the remainder.\n\nThe postal facilities of the islands are ample and\nreliable. Inter-island steamers, of which there are many, convey the\nmails throughout the group at regular intervals, and the San Franciscan\nand Australian steamers afford a punctual and trustworthy service with\nthe rest of the world. The islands have a postal money-order system\nreaching within and beyond their boundaries, and are connected with\nthe Universal Postal Union.\n\nOver twenty thousand of the inhabitants of the group are centred\nin Honolulu, the capital of the kingdom, and its beautiful and\ndreamy suburb of Waikiki. The business portions of the city, with\ntheir macadamized and lighted streets, and blocks of brick and stone\nbuildings, have a thrifty and permanent appearance, while the eastern\nsuburbs, approaching the hills with a gentle ascent, abound in charming\nresidences embowered in palms. Small mountain streams run through the\ncity and afford an abundant supply of sweet water, which is further\naugmented by a number of flowing artesian wells. With a temperature\nranging from seventy to ninety degrees, Honolulu, with its substantial\nchurches and public buildings, its air of affluence and dreamy quiet,\nis a delightful place of residence to those who enjoy the heat and\nlanguor of the tropics.\n\nIn the midst of these evidences of prosperity and advancement it is but\ntoo apparent that the natives are steadily decreasing in numbers and\ngradually losing their hold upon the fair land of their fathers. Within\na century they have dwindled from four hundred thousand healthy and\nhappy children of nature, without care and without want, to a little\nmore than a tenth of that number of landless, hopeless victims to\nthe greed and vices of civilization. They are slowly sinking under\nthe restraints and burdens of their surroundings, and will in time\nsuccumb to social and political conditions foreign to their natures and\npoisonous to their blood. Year by year their footprints will grow more\ndim along the sands of their reef-sheltered shores, and fainter and\nfainter will come their simple songs from the shadows of the palms,\nuntil finally their voices will be heard no more for ever. And then,\nif not before--and no human effort can shape it otherwise--the Hawaiian\nIslands, with the echoes of their songs and the sweets of their green\nfields, will pass into the political, as they are now firmly within\nthe commercial, system of the great American Republic.\n\n\n February, 1887.\n\n\n\n\n\n\n\n\nHINA, THE HELEN OF HAWAII.\n\n\nCHARACTERS.\n\n Hakalanileo, a chief of Hawaii.\n Hina, wife of Hakalanileo.\n Uli, a sorceress, mother of Hina.\n Niheu and\n Kana, sons of Hina.\n Kamauaua, King of Molokai.\n Keoloewa and\n Kaupeepee, sons of Kamauaua.\n Nuakea, wife of Keoloewa.\n Moi, brother of Nuakea.\n\n\n\n\nHINA, THE HELEN OF HAWAII.\n\nA STORY OF HAWAIIAN CHIVALRY IN THE TWELFTH CENTURY.\n\n\nI.\n\nThe story of the Iliad is a dramatic record of the love and hate,\nwrong and revenge, courage and custom, passion and superstition, of\nmythical Greece, and embraces in a single brilliant recital events\nwhich the historic bards of other lands, lacking the genius of Homer,\nhave sent down the centuries in fragments. Human nature has been\nsubstantially the same in all ages, differing only in the ardor of\nits passions and appetites, as affected by the zone of its habitat\nand its peculiar physical surroundings. Hence almost every nation,\nbarbarous and civilized, has had its Helen and its Troy, its Paris\nand its Agamemnon, its Hector and its demi-gods; and Hawaii is not\nan exception. The wrath of no dusky Achilles is made the thesis of\nthe story of the Hawaiian abduction, but in other respects the Greek\nand Polynesian legends closely resemble each other in their general\noutlines.\n\nThe story of Hina, the Hawaiian Helen, and Kaupeepee, the Paris of\nthe legend, takes us back to the twelfth century, near the close of\nthe second and final era of migration from Tahiti, Samoa, and perhaps\nother islands of Polynesia--a period which added very considerably\nto the population of the group, and gave to it many new chiefs, a\nnumber of new customs, and a few new gods. That the tale may be better\nunderstood by the reader who may not be conversant with the legendary\nhistory of the Hawaiian Islands, it will be necessary to refer briefly\nto the political and social condition of the group at that time.\n\nNotwithstanding the many sharply drawn and wonderfully-preserved\nhistoric legends of the Hawaiians, the early settlement of the little\narchipelago is shrouded in mystery. The best testimony, however,\nwarrants the assumption that the islands were first discovered and\noccupied by a people who had drifted from southern Asia to the islands\nof the Pacific in the first or second century of the Christian era,\nand, by migratory stages from the Fijis to Samoa and thence to Tahiti,\nhad reached the Hawaiian group in about A.D. 550. The first discovery\nwas doubtless the result of accident; but those who made it were able\nto find their way back to the place from which they started--either\nTahiti or Samoa--and in due time return with augmented numbers,\nbearing with them to their new home pigs, fowls, dogs, and the seeds\nof such fruits and vegetables as they had found to be wanting there.\n\nThe little colony grew and prospered, and for nearly five hundred years\nhad no communication with, or knowledge of, the world beyond. At the\nend of that time their geographical traditions had grown so faint\nthat they spoke only of Kahiki, a place very far away, from which\ntheir ancestors came. First landing on the large island of Hawaii,\nthey had spread over the eight habitable divisions of the group. The\npeople were ruled by district chiefs, in fief to a supreme head on\nsome of the islands, and on others independent, and the lines dividing\nthe masses from the nobility were less strictly drawn than during the\ncenturies succeeding. Wars were frequent between neighboring chiefs,\nand popular increase was slow; but the tabus of the chiefs and priests\nwere not oppressive, and the people claimed and exercised a degree\nof personal independence unknown to them after the eleventh century.\n\nIn about A.D. 1025, or perhaps a little earlier, the people of the\ngroup were suddenly aroused from their long dream of six centuries\nby the arrival of a large party of adventurers from Tahiti. Their\nchief was Nanamaoa. Their language resembled that of the Hawaiians,\nand their customs and religions were not greatly at variance. They\nwere therefore received with kindness, and in a few years their\ninfluence began to be felt throughout the group. They landed at Kohala,\nHawaii, and Nanamaoa soon succeeded in establishing himself there as\nan influential chief. His sons secured possessions on Maui and Oahu,\nand on the latter island one of them--Nanakaoko--instituted the sacred\nplace called Kukaniloko, in the district of Ewa, where it was the\ndesire of future chiefs that their sons should be born. Even Kamehameha\nI., as late as 1797, sought to remove his queen thither before the\nbirth of Liholiho, but the illness of the royal mother prevented. This\nbecame the sacred birth-place of princes, as Iao, in Wailuku valley,\non the island of Maui, became their tabu spot of interment.\n\nIt was at Kukaniloko that Kapawa, the son of Nanakaoko, was\nborn. His principal seat of power was probably on Hawaii, although\nhe retained possessions on Maui and Oahu. It was during his life\nthat the celebrated chief and priest Paao made his appearance in the\ngroup. He came from one of the southern islands with a small party,\nbringing with him new gods and new modes of worship, and to him the\nsubsequent high-priests of Hawaii traced their sacerdotal line, even\ndown to Hevaheva, who in 1819 was the first to apply the torch to\nthe temples in which his ancestors had so long worshipped. Paao was a\nstatesman and warrior as well as a priest, but he preferred spiritual\nto temporal authority; and when Kapawa died and was buried at Iao,\nleaving his possessions without a competent ruler and his subjects in\na state bordering upon anarchy, Paao did not assume the chieftaincy,\nas he manifestly might have done, but despatched messengers--if,\nindeed, he did not go himself--to the land of his birth, to invite\nto Hawaii a chief capable of restoring order.\n\nSuch a leader was found in Pilikaekae, of Samoa, who migrated to\nHawaii with a goodly number of retainers, and was promptly established\nin the vacant sovereignty, while Paao continued in the position of\nhigh-priest. Pili extended his authority over the six districts of\nHawaii; but beyond Kohala and the northern part of the island the\nrecognition of his sovereignty was merely nominal, and internal wars\nand revolts were frequent.\n\nThe next arrivals of note from the southern islands were the two\nPaumakua families, one of which settled in Oahu and Kauai and the other\nin Hawaii and Maui. Whether, as averred by conflicting traditions,\nthey arrived contemporaneously or two or three generations apart, is\na question in nowise pertinent to our story. The legend is connected\nwith the Hawaii branch alone, and the order of their coming need not,\ntherefore, be here discussed.\n\nThe Paumakua family, which became so influential in Hawaii and\nMaui, arrived during the early part of the reign of Pili, in about\nA.D. 1090. A large party accompanied the family, and they brought with\nthem their gods, priests, astrologers and prophets. They first landed\nand secured possessions in Maui; but the sons and other relatives of\nPaumakua were brave and ambitious, and soon by conquest and marriage\nsecured an almost sovereign footing both in Maui and Hawaii.\n\nOne of the nephews of Paumakua, Hakalanileo, who was the son of\nKuheailani, as an entering wedge to further acquisitions became in some\nmanner possessed of a strip of land along the coast in the district\nof Hilo, Hawaii. It was a large estate, and the owner availed himself\nof every opportunity to extend its boundaries and increase the number\nof his dependents. His wife was the beautiful Hina of Hawaiian song\nand daughter of the seeress Uli, who had migrated from Tahiti with\nsome one of the several expeditions of that period--possibly with\nthe Paumakua family, although tradition does not so state.\n\nAt that time Kamauaua, a powerful chief of the ancient native line\nof Nanaula, held sway over the island of Molokai. He proudly traced\nback his ancestry to the first migration in the sixth century, and\nregarded with aversion and well-founded alarm the new migratory tide\nwhich for years past had been casting upon the shores of the islands\na flood of alien adventurers, whose warlike and aggressive chiefs\nwere steadily possessing themselves of the fairest portions of the\ngroup. He had sought to form a league of native chiefs against these\ndangerous encroachments; but the wily invaders, with new gods to awe\nthe masses and new customs and new traditions to charm the native\nnobility, had, through intermarriage and strategy rather than force,\nbecome the virtual rulers of Hawaii, Maui, Oahu, and Kauai, and he had\nabandoned all hope of seeing them supplanted. Molokai alone remained\nexclusively under native control, and its resolute old chief had from\ntheir infancy instilled into his sons a hatred of the southern spoilers\nand a resolution to resist their aggressions to the bitter end.\n\nThe eldest of the sons of Kamauaua was Kaupeepee. He was a warlike\nyouth, well skilled in arms and mighty in strength and courage, and\nso profound was his detestation of the alien chiefs that he resolved\nto devote his life to such warfare as he might be able to make upon\nthem and their subjects. With this view he relinquished his right\nof succession to his first brother, Keoloewa, and, gathering around\nhim a band of warriors partaking of his desperation and courage,\nestablished a stronghold on the promontory of Haupu, on the north\nside of the island, between Pelekunu and Waikolo. At that point,\nand for some miles on each side of it, the mountains hug the ocean so\nclosely as to leave nothing between them and the surf-beaten shores\nbut a succession of steep, narrow and rugged promontories jutting out\ninto the sea, and separated from each other by gorge-like and gloomy\nlittle valleys gashing the hills and, like dragons, for ever swallowing\nand ejecting the waves that venture too near their rocky jaws.\n\nOne of the most rugged of these promontories was Haupu. It was\na natural fortress, precipitously fronting the sea with a height\nof five hundred feet or more, and flanked on the right and left by\nalmost perpendicular declivities rising from narrow gulches choked with\nvegetation and sweetening the sea with rivulets of fresh water dashing\ndown from the mountains seamed by their sources. It was connected\nwith the range of mountains back of it by a narrow and rising ridge,\nwhich at a point something less than a mile inland, where opposite\nbranches of the two flanking gulches approached each other closely, was\ncontracted to a neck of not more than fifty paces in width. The summit\nof the point abutting the ocean was a comparatively level plateau,\nor rather series of three connecting terraces, embracing in all an\narea of nearly a hundred acres. Surrounded on three sides by almost\nperpendicular walls, and accessible on the fourth only by a narrow and\neasily-defended ridge extending to the mountains, little engineering\nskill was required to render the place well-nigh impregnable.\n\nSetting himself earnestly to the task, Kaupeepee soon transformed the\npromontory of Haupu into one of the strongest fortresses in all the\ngroup. He surrounded the plateau with massive stone walls overlooking\nthe declivities, and across the narrow neck leading to the mountains\nraised a rocky barrier ten feet in thickness and twenty feet in height,\naround which aggression from without was rendered impracticable by\nthe excavation of precipices leading to, and in vertical line with,\nthe ends of the wall. Instead of a gate, a subterranean passage-way\nled under the wall, the inside entrance being covered in times of\ndanger with a huge flat stone resting on rollers.\n\nAlthough the passage was rough and in unfavorable weather attended with\ndanger, canoes could enter the mouths of both gulches and be hauled\nup beyond the reach of the waves, and beyond the reach of enemies as\nwell; for above the entrances, and completely commanding them, frowned\nthe broad battlements of Haupu, from which might be hurled hundreds\nof tons of rocks and other destructive missiles. With ingenuity and\ngreat labor narrow foot-paths were cut leading from the middle terrace\nto both gulches, some distance above their openings, and affording\na means of entering and leaving the fortress by water. These paths\nconnected with the terrace through narrow passage-ways under the walls,\nand a single arm could defend them against a host.\n\nWithin the walls buildings were erected capable of accommodating in an\nemergency two or three thousand warriors, and on the lower terrace,\noccupied by Kaupeepee and his household, including his confidential\nfriends and captains, a small heiau overlooked the sea, with a priest\nand two or three assistants in charge. Mountain-paths led from the\nfortress to Kalaupapa and other productive parts of the island; and\nas fish could be taken in abundance, and Kaupeepee and many of his\nfollowers controlled taro and other lands in the valleys beyond, it\nwas seldom that the stronghold was short of food, even when foraging\nexpeditions to the neighboring islands failed.\n\nThe services of the courageous alone were accepted by Kaupeepee,\nand it was a wild and daring warfare that the little band waged for\nyears against the alien chiefs and their subjects. They could put\nafloat a hundred war-canoes, and their operations, although usually\nconfined to Oahu, Maui, and Hawaii, sometimes in a spirit of bravado\nextended to Kauai. Leaving their retreat, they hovered near the coast\nselected for pillage until after dark, and then landed and mercilessly\nused the torch and spear. This part of their work was quickly done,\nwhen they filled their canoes with the choicest plunder they could\nfind or of which they were most in need, and before daylight made sail\nfor Haupu. Women were sometimes the booty coveted by the buccaneers,\nand during their raids many a screaming beauty was seized and borne to\ntheir stronghold on Molokai, where in most instances she was so kindly\ntreated that she soon lost all desire to be liberated. Occasionally\nthey were followed, if the winds were unfavorable to their retreat,\nby hastily-equipped fleets of canoes. If they allowed themselves to\nbe overtaken it was for the amusement of driving back their pursuers;\nbut as a rule they escaped without pursuit or punishment, leaving their\nvictims in ignorance alike of the source and motive of the assault.\n\nA prominent chief of Oahu, whose territory had been ravaged by\nKaupeepee, traced the retiring fleet of the plunderers to the coast of\nMolokai, when it suddenly disappeared. He landed and paid his respects\nto the venerable Kamauaua, then at Kalaupapa, and craved his assistance\nin discovering and punishing the spoilers, who must have found shelter\nsomewhere on the island. The old chief smiled grimly as he replied:\n\"It is not necessary to search for your enemies. You will find them\nat Haupu, near the ocean. They are probably waiting for you. They\ndo not disturb me or my people. If they have wronged you, land and\npunish them. You have my permission.\"\n\nThe Oahu chief offered his thanks and departed. He made a partial\nreconnoissance of Haupu, ascertained that it was defended by but a\nfew hundred warriors, and shortly after returned with a large fleet of\ncanoes to capture and retain possession of the place. Arriving off the\nentrance to the gulches, and discovering a number of war-canoes drawn\nup on their steep banks, he opened the campaign by ordering their\nseizure. Sixty canoes filled with warriors rode the surf into the\ngulches, where they were met by avalanches of rocks from the walls of\nthe fortress, which dashed the most of them in pieces. The chief was\nstartled and horrified, and, believing the gods were raining rocks\ndown upon his fleet, he rescued such of his warriors as were able\nto reach him from the wrecked canoes, and hastily departed for Oahu,\nnot again to return.\n\nIt is said that Kamauaua watched this assault upon Haupu from the hills\nback of the fortress, and, in token of his pleasure at the result,\nsent to Kaupeepee a feather cloak, and gave him the privilege of\ntaking fish for his warriors from one of the largest of the royal\nponds on the island. He also quietly presented him with a barge,\nthan which there were few larger in the group. It would accommodate\nmore than a hundred warriors and their equipments, and was intended\nfor long and rough voyages.\n\nThese barges were constructed of planks strongly corded together over\na frame, and calked and pitched. They were sometimes ten or more feet\nin width, and were partially or wholly decked over, with a depth of\nhold of six or eight feet. It was in vessels of this class, and in\nlarge double canoes of equal or greater burden, that distant voyages\nwere made to and from the Hawaiian Islands during the migratory\nperiods of the past, while the single and double canoes of smaller\ndimensions, hollowed from the trunks of single trees, were used in\nwarfare, fishing, and in general inter-island communication. After the\nfinal suspension of intercourse, in the twelfth century, between the\nHawaiian and Society Islands--the possible result of the disappearance\nof a guiding line of small islands and atolls dotting the ocean at\nintervals between the two groups--the barges referred to gradually\nwent out of use with the abandonment of voyages to distant lands, and\nwere almost unknown to the Hawaiians as early as one or two centuries\nago. Their spread of sail was very considerable, but oars were also\nused, and the mariner shaped his course by the sun and stars, and was\nguided to land by the flights of birds, drifting wood, and currents\nof which he knew the direction.\n\nSome of the double canoes with which the barges were supplanted were\nscarcely less capacious and seaworthy than the barges themselves. They\nwere hollowed from the trunks of gigantic pines that had drifted to\nthe islands from the northern coast of America, and when one was found\nyears sometimes elapsed before wind and current provided a proper\nmate. One of the single-trunk double canoes of Kamehameha I. was one\nhundred and eight feet in length, and both single and double canoes\nof from fifty to eighty feet in length were quite common during his\nreign, when the native forests abounded in growths much larger than\ncan now be found. But the native trees never furnished bodies for\nthe larger sizes of canoes. They were the gifts of the waves, and\nwere not unfrequently credited to the favor of the gods.\n\nKaupeepee was delighted with the present of the barge. It gave him one\nof the largest vessels in all the eight Hawaiian seas, and rendered\nhim especially formidable in sea-encounters. He painted the sails\nred and the hull to the water-line, and from the masthead flung a\nsaucy pennon to the breeze, surmounted by a kahili, which might have\nbeen mistaken for Von Tromp's broom had it been seen a few centuries\nlater in northern seas. He provided a large crew of oarsmen, and made\na more secure landing for it in one of the openings near the fortress.\n\nWith this substantial addition to his fleet Kaupeepee enlarged the\nscope of his depredations, and his red sails were known and feared\non the neighboring coasts of Oahu and Maui. Haupu was filled with the\nspoil of his expeditions, and the return of a successful raiding party\nwas usually celebrated with a season of feasting, singing, dancing,\nand other boisterous merriment. Nor were the gods forgotten. Frequent\nfestivals were given to Kane, Ku, and Lono; and Moaalii, the shark-god\nof Molokai--the god of the fisherman and mariner--was always the\nearliest to be remembered. A huge image of this deity overlooked\nthe ocean from the north wall of the heiau of Haupu, and leis of\nfresh flowers adorned its shoulders whenever a dangerous expedition\ndeparted or returned. On one occasion this god had guided Kaupeepee\nto Haupu during a dark and rainy night, and on another had capsized\na number of Oahuan war-canoes that had adroitly separated him from\nhis fleet in Pailolo channel.\n\nAt that period the islands were generally ruled by virtually\nindependent district chiefs. They recognized a supreme head, or\nalii-nui, but were absolute lords of their several territories, and\nwars between them were frequent; but they were wars of plunder rather\nthan of conquest, and sometimes continued in a desultory way until\nboth parties were impoverished, when their chiefs and priests met\nand arranged terms of peace. But Kaupeepee was inspired by a motive\nhigher than that of mere plunder. He hated the southern chiefs and\ntheir successors, and his assaults were confined exclusively to the\nterritories over which they ruled. His sole aim was to inflict injury\nupon them, and the spoils of his expeditions were distributed among\nhis followers. Brave, generous and sagacious, he was almost worshipped\nby his people, and treason, with them, was a thing unthought of.\n\nIt was indeed a wild and reckless life that Kaupeepee and his daring\nassociates led; but it lacked neither excitement abroad nor amusement\nat home. On the upper terrace a kahua channel had been cut, along which\nthey rolled the maika and threw the blunted dart. They played konane,\npuhenehene, and punipeki, and at surf-riding possessed experts of both\nsexes who might have travelled far without finding their equals. The\npeople of the island were friendly with the dashing buccaneers, and\nthe fairest damsels became their wives, some of them living with their\nhusbands at Haupu, and others with their relatives in the valleys.\n\n\n\n\nII.\n\nWe will now return to Hina--or Hooho, as she was sometimes\ncalled--the beautiful wife of Hakalanileo, nephew of Paumakua, of\nHawaii. Hakalanileo had acquired his possessions in Hilo partly\nthrough the influence of his own family, and partly through his\nmarriage with the sister of a consequential district chief. Later\nin life he had seen and become enamored of Hina, the daughter of\nUli, and prevailed upon her to become his wife. The marriage was not\nacceptable to Uli. The position and family connections of Hakalanileo\nwere sufficiently inviting, but Uli, who dealt in sorcery and magic,\nsaw disaster in the proposed union and advised her daughter against\nit. After much persuasion, however, her consent was obtained; but\nshe gave it with this injunction:\n\n\"Since you will have it so, take her, Hakalanileo; but guard her\nwell, for I can see that some day the winds will snatch her from you,\nand you will behold her not again for many years.\"\n\n\"Be it even as you say,\" replied Hakalanileo, \"I will take the\nhazard. We do not well to reject a treasure because, perchance,\nit may be stolen. Hina shall be my wife.\"\n\nAnd thus it was that Hina became the wife of the nephew of\nPaumakua--Hina, the most beautiful maiden in all Hawaii; Hina, whose\neyes were like stars, and whose hair fell in waves below the fringes\nof her pau; Hina, whose name has come down to us through the centuries\ngarlanded with song. And for years she lived happily with Hakalanileo,\nwho loved her above all others--lived with him until she became the\nmother of two sons, Kana and Niheu; and then the winds snatched her\naway from her husband, just as Uli had predicted six years before. But\nthe winds that bore her hence filled the sails of the great barge\nof Kaupeepee.\n\nThe chief of Haupu had heard of her great beauty, and resolved to\nsee with his own eyes what the bards had exalted in song. Travelling\noverland from Puna in disguise, he reached her home in Hilo, and saw\nthat the poets had done her no more than justice. She was beautiful\nindeed, and the wife of one to whose blood he had vowed undying\nenmity. Returning to Puna, where his barge lay in waiting for him,\nhe hovered around the coast of Hilo for some days, watching for an\nopportunity to seize the woman whose charms had enraptured him.\n\nAt last it came. After sunset, when the moon was shining, Hina repaired\nto the beach with her women to bathe. A signal was given--it is\nthought by the first wife of Hakalanileo--and not long after a light\nbut heavily-manned canoe dashed through the surf and shot in among\nthe bathers. The women screamed and started for the shore. Suddenly a\nman leaped from the canoe into the water. There was a brief struggle,\na stifled scream, a sharp word of command, and a moment later Kaupeepee\nwas again in the canoe with the nude and frantic Hina in his arms.\n\nThe boatmen knew their business--knew the necessity of quick work--and\nwithout a word the canoe was turned and driven through the surf like\nan arrow. The barge, with a man at every oar and the sails ready\nto hoist, was lying a short distance out at sea. A speck of light\nguided the boatmen, and the barge was soon reached. All were hastily\ntransferred to it. The sails were spread, the men bent to their oars,\nthe canoe was taken in tow; and, while the alarm-drum was sounding and\nfires were appearing on shore, Hina, wrapped in folds of soft kapa,\nsat sobbing in one of the apartments of the barge, and was being\nswiftly borne by wind and oar toward the fortress of Haupu.\n\nThe return to Haupu occupied a little more than two days. During that\ntime Hina had mourned continually and partaken of no food. Kaupeepee\nhad treated her with respect and kindness; but she was bewildered\nwith the shock of her abduction, and begged to be either killed or\nreturned to her children.\n\nThe party landed a little before daylight. The sea was rough, but\nthe moon shone brightly, and the passage into the mouth of one of the\ngulches was made without accident. In the arms of Kaupeepee Hina was\nborne up the rock-hewn path to the fortress, and placed in apartments\non the lower terrace provided with every comfort and luxury known to\nthe nobility of the islands at that period. They had been especially\nprepared for her reception, and women were in attendance to wait upon\nher and see that she wanted for nothing, except her liberty. The large\nprivate room of the three communicating apartments--the one designed\nfor her personal occupation--was a model of barbaric taste and comfort,\nand to its adornment many of the exposed districts of Oahu and Maui had\nunwillingly contributed. Its walls were tapestried with finely-woven\nand brilliantly-colored mattings, dropping from festoons of shells\nand underlapping a carpet of hardier material covering the level\nground-floor. The beams of the ceiling were also studded with shells\nand gaudily stained. On one side of the room was a slightly-raised\nplatform, thickly strewn with dry sea-grass and covered with many\nfolds of kapa. This was the kapa-moe, or sleeping-couch. Opposite\nwas a kapa-covered lounge extending along the entire side of the\nroom. In the middle of the apartment were spread several thicknesses\nof mats, which served alike for eating and lounging purposes. Light\nwas admitted through two small openings immediately under the eaves,\nand from the door when its heavy curtains were looped aside. On a row\nof shelves in a corner of the room were carved calabashes and other\ncurious drinking-vessels, as well as numerous ornaments of shells,\nivory and feathers; and in huge calabashes under them were stores\nof female attire of every description then in use. In fact, nothing\nseemed to be wanting, and, in spite of her grief, Hina could scarcely\nrepress a feeling of delight as she was shown into the apartment and\nthe kukui torches displayed its luxurious appointments.\n\nDeclining food, Hina dismissed her attendants, and, throwing herself on\nthe kapa-moe, was soon folded in the soft mantle of sleep and carried\nback in dreams to the home from which she had been ravished. The room\nwas dark, and she slept for many hours. Awaking, she could not for\na moment recollect where she was; but gradually the events of the\npreceding three days came to her, and she appreciated that she was\na prisoner in the hands of Kaupeepee, of whose name and exploits\nshe was not ignorant, and that repining would secure her neither\nliberation nor kind treatment. Therefore, with a sagacity to be\nexpected of the daughter of Uli, and not without a certain feeling\nof pride as she reflected that her beauty had inspired Kaupeepee to\nabduct her, she admitted her attendants, attired herself becomingly,\npartook heartily of a breakfast of fish, poi, potatoes and fruits,\nand then sent word to Kaupeepee that she would be pleased to see him.\n\nKaupeepee expected a storm of tears and reproaches as he entered the\nroom, but was agreeably disappointed. Hina rose, bowed, and waited\nfor him to speak.\n\n\"What can I do for you?\" inquired Kaupeepee in a kindly tone, while\na just perceptible smile of triumph swept across his handsome face.\n\n\"Liberate me,\" replied Hina promptly.\n\n\"You are free to go anywhere within the walls of Haupu,\" returned\nKaupeepee, moving his arms around as if they embraced the whole world.\n\n\"Return me to my children,\" said Hina; and at thought of them her\neyes flashed with earnestness.\n\n\"Impossible!\" was the firm reply.\n\n\"Then kill me!\" exclaimed Hina.\n\n\"Did you ever see me before I had the pleasure of embracing you in\nthe water on the coast of Hilo?\" inquired the chief, evasively.\n\n\"No,\" replied Hina, curtly.\n\n\"Well, I saw you before that time,\" continued Kaupeepee--\"saw you in\nyour house; saw you among the palms; saw you by the waters. I made a\njourney overland from Puna to see you--to see the wife of my enemy,\nthe most beautiful woman in Hawaii.\"\n\nHina was but a woman, and of a race and time when the promptings of\nthe heart were not fettered by rigid rules of propriety. Kaupeepee\nwas the handsome and distinguished son of a king, and his words of\npraise were not unpleasant to her. She therefore bent her eyes to\nthe floor and remained silent while he added:\n\n\"Hina would think little of the man who would risk his life to possess\nhimself of such a woman, and then kill or cast her off as not worth\nthe keeping. You are like no other woman; I am like no other man. Such\ncompanionship has the approval of the gods, and you will leave Haupu\nonly when its walls shall have been battered down and Kaupeepee lies\ndead among the ruins!\"\n\nTo this terrible declaration Hina could offer no reply. The fierceness\nof this prince of the old line of Nanaula, this enemy of her people,\nthis scourge of the southern chiefs, alike charmed and frightened her,\nand with her hands to her face she sank upon the lounge of kapa beside\nwhich she had been standing.\n\nThe chief regarded her for a moment, perhaps with a feeling of pity;\nthen, placing his hand upon her shoulder, he softly said:\n\n\"You will not be unhappy in Haupu.\"\n\n\"Will the bird sing that is covered with a calabash?\" replied Hina,\nraising her eyes. \"I am your prisoner.\"\n\n\"Not more my prisoner than I am yours,\" rejoined the chief,\ngallantly. \"Therefore, as fellow-prisoners, let us make the best of\nwalls that shut out no sunshine, and of gates that are a bar only\nagainst intrusion.\"\n\n\"How brave, and yet how gentle!\" mused Hina, as Kaupeepee, feeling that\nhe had said enough, turned and left the room. \"How strangely pleasant\nare his words and voice! No one ever spoke so to me before. I could\nhave listened longer.\"\n\nAfter that Hina harkened for the footsteps of Kaupeepee, and lived\nto forget that she was a prisoner in the fortress of Haupu. His love\ngently wooed her thoughts from the past and made sweet the bondage\nwhich he shared with her.\n\n\n\n\nIII.\n\nThe sudden disappearance of Hina created a profound excitement among\nthe people of that part of the coast of Hilo from which she had been\nabducted. The women who had been permitted to escape ran screaming to\nthe house of Hakalanileo with their tale of woe, and soon for miles\naround the country was in arms. When questioned, all they could tell\nwas that a canoe filled with armed men suddenly dashed through the\nsurf, and their mistress was seized and borne out to sea. This was\nall they knew.\n\nCanoes were suddenly equipped and sent in pursuit, but they returned\nbefore morning with the report that nothing had been seen of the\nabductors. Messengers were despatched to the coast settlements of\nHamakua, Hilo and Puna, but they brought no intelligence of the\nmissing woman. Uli was consulted, but her divinations failed, for\nthe reason, as she informed the unhappy husband, that the powers that\nhad warned her against the marriage of her daughter and foreshadowed\nthe result could not be prevailed upon to impart any information that\nwould interfere with the fulfilment of the prophecy. Uli, therefore,\nsat down in gloom to await the developments of time, and Hakalanileo\nstarted on a systematic search through the group for his lost wife.\n\nAfter visiting every district and almost every village on Hawaii,\nhe proceeded with a small party of attendants to Maui, and thence to\nMolokai, Oahu, Kauai and Niihau, and back to Lanai and Kahoolawe;\nbut no trace of Hina could be discovered. He was well received by\nthe various chiefs, and assistance was freely offered and sometimes\naccepted; but all search was in vain, and he returned disheartened\nto Hawaii after an absence of more than two years.\n\nBut his first search was not his last. During the fifteen years that\nfollowed he made frequent voyages to the different islands on the same\nerrand, and always with the same result. He offered sacrifices in the\ntemples, made pledges to the gods, and consulted every kaula of note of\nwhom he had knowledge; but his offerings and promises failed to secure\nthe assistance of the unseen powers, and the kilos and astrologers\ncould gather nothing of importance to him from their observations.\n\nMeantime Kana and Niheu, the sons of Hina, grew to manhood and prepared\nto continue the search for their mother, which Hakalanileo had at last\nabandoned as hopeless. Again and again had their grandmother told them\nthe story of the abduction of Hina, and as often had they vowed to\ndevote their lives to a solution of the mystery of her fate. It was\nvouchsafed to Uli to see that her daughter lived, but beyond that\nher charms and incantations were fruitless. But when the beards of\nher grandsons began to grow she felt that the time was approaching\nwhen Hina's hiding-place would be discovered, and she inspired them\nto become proficient in the use of arms and the arts of war. And to\ntheir assistance she brought the instruction of supernatural powers.\n\nNiheu became endowed not only with great personal strength and courage,\nbut with unerring instincts of strategy and all the accomplishments of\na successful military leader. To Kana were given powers of a different\nnature. He could contract his body to the compass of an insect, and\nexpand or extend it almost indefinitely; but he was permitted to do\nneither except in cases of imminent personal peril, as the faculty\nwas rarely imparted to mortals, and in this instance was accorded\nby Kanaloa without the knowledge of the powers to which that deity\nwas subject.\n\nFinally, after a season of long and patient inquiry, it was developed\nto Uli that her daughter was secreted in the fortress of Haupu and\ncould be recovered only by force, as she had long been the wife\nof Kaupeepee and would not be surrendered peacefully. Hakalanileo\nregarded the development with distrust; for while at Kalaupapa, on\nthe island of Molokai, less than three years before, word was brought\nto him from Kaupeepee, offering to open the fortress of Haupu to his\ninspection. Hence, when his sons set about raising a large force to\nattack that stronghold, he gave them every assistance in his power,\nbut declined to accompany the expedition.\n\nBefore noting with greater detail the warlike preparations of Hina's\nsons, let us refer briefly to the changes which the years leading\nthem to manhood had brought to others connected with the events of\nthis legend. Hina had been a not unhappy captive at Haupu for nearly\nseventeen years, during which Kaupeepee had continued his desultory\nassaults upon the usurping chiefs of the neighboring islands. His name\nhad become known throughout the entire group, and several combined\nattacks upon Haupu had been repulsed--the last by land, led by a\ndistinguished Maui chief, with a slaughter so great that the adjoining\ngulches were choked with the slain. The venerable Kamauaua had passed\naway, leaving the government of Molokai to his son, Keoloewa, who had\nmarried Nuakea, daughter of the powerful chief, Keaunui, of Oahu, and\nsister of Lakona, of the strain of Maweke. Moi, another of Nuakea's\nbrothers, had joined Kaupeepee at Haupu, and became not only his\nsteadfast friend and adviser, but his kaula, or prophet, as well.\n\nPaumakua had died at a very old age, and was buried at Iao, leaving\nhis titles, meles and possessions to his son, Haho; but the change\ndid not seem to affect the holdings of Hakalanileo in Hilo, although\nit brought to his sons some support in their subsequent war with\nKaupeepee. Haho was a haughty but warlike chief, and refused to\nrecognize the titles of many of the native nobles; and, to permanently\ndegrade them, he founded the Aha-alii, or college of chiefs, which\nembraced the blue-blooded of the entire group, and remained in vogue\nas late as the beginning of the present century. To be recognized by\nthis college of heraldry, it was necessary for every chief to name his\ndescent from an ancestor of unquestioned nobility; and when his rank\nwas thus formally established, no circumstance of war or peace could\ndeprive him of it. There were gradations of rank and tabu within the\nAha-alii, and all received the respect to which their rank entitled\nthem, without regard to their worldly condition. No chief could claim\na higher grade than the source from which he sprang; nor could he\nachieve it, although through marriage with a chiefess of higher rank\nhe might advance his children to the grade of the mother. The Aha-alii\nhad a language which was not understood by the common people, and\nwhich was changed whenever it became known to the makaainana, and it\nwas their right on all occasions to wear the insignia of their rank,\nthe feather wreath (lei-hulu), the feather cape (aha-ula), and the\nivory clasp (palaoa); and their canoes might be painted red and bear\na pennon. The royal color was yellow.\n\nAlthough Kaupeepee was of the undoubted blood of Nanaula, and would not\nhave been denied admission to the Aha-alii, he treated with contempt\nthe institution of nobility founded by Haho, declaring that the blood\nof the founder himself was ennobled only through the thefts of his\nlow-born grandfather. This was doubtless correct; but Kaupeepee's\nhatred of the southern invaders would not allow him to be just,\neven to their ancestors.\n\nSuch was the condition of affairs when the sons of Hina began to\nprepare for their expedition against Haupu. They sent emissaries\nto Oahu and Maui, and were promised substantial co-operation by\nthe leading chiefs of those islands, the most of whom had suffered\nfrom the raids of the scourge of Molokai. They collected a mighty\nfleet of canoes and a force of six thousand warriors. As many more\nwere promised from Oahu and Maui, which, were Keoloewa's permission\nobtained, would be landed at Molokai to operate in conjunction with\nthe army from Hawaii.\n\nAs an attack on Haupu from the sea side was not considered practicable,\neven with the overwhelming force that was being organized against it,\nmessengers were despatched to Molokai to prevail upon Keoloewa to\npermit a portion of the united armies to land on the south side of\nthe island and assault the fortress from the mountain. His sympathies\nwere with his brother, and he hesitated; but when he learned of\nthe formidable force organizing for the reduction of Haupu, he\nappreciated that he was unable to successfully oppose the movement,\nand, with the assurance that his subjects would be neither disturbed\nnor despoiled of their property during the conflict, and that the\ninvading armies would be withdrawn from the island at the end of the\ncampaign against Haupu, he consented to the landing. Had he known\nthe real motive of the assault he would have advised his brother to\nsurrender his fair prisoner and save both from possible ruin; but,\nconceiving that Kaupeepee's depredations had become unendurable, and\nthat the chiefs of the great islands had at length united to crush him,\nfor his own safety he felt compelled to leave him to his fate.\n\nThis resolution accorded with the advice of Kaupeepee. Many days\nbefore his faithful kaula had told him of the approaching invasion,\nof the combination of chiefs against him, and the doubtful result of\nthe struggle; and before the messengers reached his brother he had\ngone to and advised him to offer no opposition to the landing of his\nenemies on the island. \"Opposition would be useless,\" argued Kaupeepee,\n\"for my enemies are coming in great force. I have slain them and\nblasted their lands, and single-handed will meet the consequences. Do\nnot embroil yourself with me, but save to our blood the possessions\nof our fathers.\"\n\n\"Perhaps you are right,\" said Keoloewa; \"but why not abandon Haupu\nand save yourself, if you are not able to hold it?\"\n\n\"Never!\" exclaimed Kaupeepee. \"For more than twenty years its\nwalls have stood between me and my enemies, and I will not desert\nthem now. I have a thousand brave men who will triumph or die with\nme. Should Haupu be taken, go and count the corpses around its walls,\nand you will not blush to see how a son of Kamauaua died!\"\n\n\"So let the will of the gods be done!\" replied the brother. \"But we\nmay not meet again.\"\n\n\"True,\" returned Kaupeepee, with a strange smile--\"true, my good\nbrother, for my sepulchre at Haupu needs ornamenting before the\nmourners come.\"\n\n\"In my name take anything required for your defence,\" said Keoloewa,\nstill holding the hand of his brother, as if reluctant to part with\nhim; \"my heart, if not my arm, will be with you!\"\n\n\"We shall be well prepared,\" were the words of Kaupeepee at parting;\nand before he reached the top of the pali on his return to Haupu,\nthe messengers from Hawaii landed at Kalaupapa.\n\nWith this concession from Keoloewa the arrangements for the\ncampaign were speedily made. The main body of the united forces was\nto concentrate at Kaunakakai, on the north side of the island, and\nmove under the supreme leadership of Niheu, while a large detachment,\nembracing the best seamen of the several quotas, was to blockade the\nsea-entrances to Haupu, destroy the canoes of the fortress to prevent\nescape or succor, and co-operate generally with the land forces. This\ndangerous service was entrusted to the command of Kana.\n\nAt the appointed time the Hawaiian army set sail for Molokai in a fleet\nof over twelve hundred canoes, many of them double, and carrying a\nlarge supply of provisions. The assistance of the gods had been invoked\nwith many sacrifices, and the omens had been favorable. In one of the\nlarge double canoes was Uli. Her form was bent with age, and her hair,\nwhite as foam, covered her shoulders like a mantle. In youth she was\nnoted for her stateliness and beauty; but age and care had destroyed\nall traces of her early comeliness, and her wrinkled face, and black\neyes glistening through the rifts of her long, white hair, gave her\nthe appearance of one who dealt with things to be feared. She was\nsurrounded with charms and images, and before her, on a stone-bordered\nhearth of earth, burned a continual fire, into which she at intervals\nthrew gums and oily mixtures, emitting clouds of incense. Her canoe\nfollowed that of the sons of Hina, with their priest and war-god,\nand red pennon at the masthead; and as the fleet swept out into the\nocean, with thousands of oars in the waves and thousands of spears\nin the air, Uli rose to her feet and began a wild war-chant, which\nwas taken up by the following hosts and borne far over the waters.\n\nThe day following a number of expeditions left various openings on the\ncoasts of Oahu and Maui--none of them approaching the Hawaiian army in\nstrength, but together adding an aggregate of nine hundred canoes of\nall sizes and about four thousand warriors to the invading force. All\nof them reached the landing at Kaunakakai on the day appointed for\ntheir arrival, and Niheu found himself in command of ten thousand\nwarriors and over two thousand canoes. No such number of spears was\never before seen massed on Molokai; but the people had been assured\nthat they would not be injured either in person or property so long as\nthey remained peaceful, and the terms of the agreement with Keoloewa\nwere faithfully observed. Among the invaders the people found many\nfriends and relatives, for intercourse between the islands at that\ntime was free and frequent; and although their sympathies were with\nKaupeepee, they soon came to regard the projected capture of Haupu as a\ngreat game of konane, played by agreement between two champions, during\nwhich the spectators were to remain silent and make no suggestions.\n\nThe tents of the chiefs, around which were encamped their respective\nfollowers, extended along the shore for more than two miles,\nwhile the beach for a greater distance was fringed with canoes,\nmany of the larger painted red and bearing gaudy pennons of stout\nkapa. As plundering had been forbidden, provisions of dried fish,\npotatoes, cocoanuts, taro, and live pigs and fowls had been brought\nin considerable quantities in extra canoes; but as the duration\nof the campaign could only be surmised, rolls of kapa and matting,\nshell wreaths, ivory, feather capes, calabashes, mechanical tools,\nornaments, and extra arms were also brought, to be fairly exchanged\nfrom time to time for such supplies as might be wanted.\n\n\n\n\nIV.\n\nEverything being in readiness for an advance upon the stronghold of\nKaupeepee, a war-council of the assembled chiefs was called. Among\nthem were several who were well informed concerning the approaches\nto Haupu, and the main features of the campaign were arranged without\ndiscussion. Signals and other means of communication between the two\ndivisions having been agreed upon, the next morning a detachment of\ntwo thousand men, occupying five hundred canoes, under the command\nof Kana, moved around the island to blockade the entrances to Haupu,\nand immediately after the main army, leaving a strong reserve to guard\nthe canoes and look after supplies, broke camp and took up its line\nof march across the island to the mountains back of the fortress. The\ntrails were rough, but at sunrise the next morning the land division,\nstretched along the summit of the hills two miles back of Haupu,\nlooked down and saw the fleet of Kana drawn like a broad, black line\naround the ocean entrances to the doomed stronghold.\n\nMeantime Kaupeepee had not been idle. Every movement of the enemy had\nbeen watched; and when word came to him that the shores of Kaunakakai\nwere so crowded with warriors that the number could not be told,\nhe grimly answered: \"Then will our spears be less likely to miss!\"\n\nThe walls of the fortress had been strengthened and replenished with\nmissiles; large quantities of provisions had been secured, and sheds\nof ample space were finally erected for the collection of rain-water,\nshould communication be interrupted with the streams in the gulches\nbelow. Before the enemy had reached positions completely cutting off\nretreat from the fortress, Kaupeepee had called his warriors together\nand thus addressed them:\n\n\"Warriors and friends!--for all, indeed, are warriors and friends in\nHaupu!--for years you have shared in the dangers of Kaupeepee and have\nnever disobeyed him. Listen now to his words, and heed them well. A\nmighty army is about to surround Haupu by land and sea. It already\nblackens the shores of Kaunakakai, and will soon be thundering at our\ngates. The fight will be long and desperate, and may end in defeat\nand death to the most or all of us. I cannot order, cannot even ask\nyou to face such peril for my sake. The gates are open. Let all leave\nwith my good-will whose lives are precious to them. Let your acts\nanswer at once, for the enemy is approaching and no time can be lost!\"\n\nFor a moment not a warrior of the thousand present moved. All stood\nstaring at their chief and wondering that he should doubt. Then a\nconfused hum of voices, rising louder and louder, swelled into a\nunited shout of \"Close the gates!\" and Kaupeepee was answered. And\na braver answer was never given than that which came from the stout\nhearts and unblanched lips of the thousand fearless defenders of\nHaupu. The gates were closed, with not a single warrior missing,\nand the fortress was soon environed with its enemies.\n\nHalting his army on the summit of the mountains overlooking Haupu,\nNiheu despatched a messenger to the fortress with a signal of peace,\nto ascertain with certainty whether Hina was a prisoner there, and,\nif so, to demand the surrender of the captive. The messenger returned\nin safety, bearing this message from Kaupeepee: \"Hina is within the\nwalls of Haupu. Come with arms in your hands and take her!\"\n\nCommunication was established with the fleet in front of Haupu, and\nKana was advised to enter the gulches in force the next morning,\ndestroy the canoes of the fortress, and maintain a footing there,\nif possible, while a strong division of the land forces would move\ndown and draw attention to the rear defences by taking a position\nwithin attacking distance.\n\nIn pursuance of this plan, early next morning Niheu despatched a\nformidable force down the mountain in the rear of Haupu, with orders\nto menace but not to assault the defences. Arriving near the walls,\na little skirmishing ensued, when the detachment took a position\nbeyond the reach of the slingers, and began the construction of a\nstone wall across the ridge.\n\nMeantime Kana's fleet of canoes, which had been hovering nearer and\nnearer the walls of Haupu since daylight, with a wild battle-cry\nfrom the warriors crowding them suddenly dashed through the surf,\nand partially succeeded in effecting a landing in one of the\ngulches flanking the fortress. So rapid had been the movement, and\nso thoroughly had the attention of the besieged been engrossed with\nthe diversion from the mountains, that a division of the assaulting\nparty managed to reach the canoes of the fortress, and another to\nsecure a lodgment among the rocks on the opposite side of the gulch,\nbefore meeting with serious opposition. The score or two of warriors\nleft to guard the canoes of the fortress were quickly overpowered\nand slaughtered, and then the work of destruction began. With loose\nrocks and heavy stone hammers the canoes were being hastily broken\nin pieces, including the great war-barge of Kaupeepee, when from the\nwalls above the destroyers was precipitated a bewildering and murderous\navalanche of rocks of all sizes and heavy sections of tree-trunks. As\nthe missiles rolled and bounded down the steep declivity, sweeping it\nat almost the same moment for two hundred yards or more in length,\nthe ground trembled as with an earthquake, and the gorge was filled\nwith a dense cloud of dust.\n\nThe thunder of the avalanche ceased, and in the awful silence that\nsucceeded Kaupeepee, at the head of two hundred warriors, dashed down\nthe narrow path leading from the middle terrace to finish the dreadful\nwork with spear, knife and battle-axe. The sight was appalling,\neven to the chief of Haupu. The gulch was choked with the bodies of\nthe dying and the dead. Panic-stricken, those posted on the opposite\nhillside had abandoned their only place of safety, and perished in\nlarge numbers in attempting to reach their canoes. The few left alive\nand able to retreat were wildly struggling to escape seaward from\nthe gulch in such canoes of their wrecked fleet as would still float,\nor by plunging desperately into the surf.\n\nWith exultant shouts Kaupeepee and his warriors sprang over their\ndead and dying enemies and swept down upon the unarmed and escaping\nremnant of the invaders. Although a considerable reserve of canoes\ncame to their rescue from without, protected from assault from above\nby the presence of Kaupeepee and his party, the most of the fugitives\nwould have been cut off but for the extraordinary efforts of Kana, who\nled the attacking party, but miraculously escaped unhurt. In the surf,\nin the deep entrance to the gulch, everywhere he moved around with his\nhead and shoulders above the water. He assisted the canoes through the\nbreakers, rescued exhausted and drowning swimmers, and from the bottom\nof the ocean reached down and gathered huge rocks, which he hurled\nat intervals at Kaupeepee's warriors to keep them in check. These\nwonderful exploits awed the attacking party, and greater still was\ntheir astonishment when they saw the strange being finally walk\nthrough the deep waters, erect and with his head and breast exposed,\nand step into a canoe quite half a mile from the shore. Turning to his\nwarriors, with these words Kaupeepee answered their looks of inquiry:\n\"He is Kana. I have heard of him. I am glad he escaped.\"\n\nKana returned with his shattered fleet and still worsely shattered\narmy to Kaunakakai. As the most of his canoes had been destroyed,\nKaupeepee was unable to follow the retreating enemy to sea, but,\nhearing the shouts of conflict above, at once mounted with his\nwarriors to the fortress, to assist in repelling an attack on the\nrear wall which had been hastily begun to save, if possible, the sea\nparty from destruction. With Kaupeepee at the front the assault was\nquickly repulsed, the enemy retiring in confusion behind the lines\nof defence from which the advance had been made.\n\nThe wounded in the gulch were despatched, six of the least injured\nbeing reserved for sacrifice, and the night following the fortress of\nHaupu was ablaze with savage joy. As the first-fruits of the victories\nof the day, the six wounded prisoners were slain with clubs and laid\nupon the altar of the heiau as offerings to the gods, and chants of\ndefiance were sent through the night air to the discomfited enemy\nbeyond the walls.\n\nThese disasters did not dishearten Niheu. The canoes of the fortress\nhad been destroyed, and that was something of a compensation for the\nloss of nearly two thousand of his best warriors and a considerable\npart of his fleet. Plans for further assaults from the sea were\nabandoned, and a regular siege, with a final entrance by the rear wall,\nwas suggested and in the end agreed to by the chiefs in council.\n\nLines of pickets were accordingly stationed along the summits of the\nmountains flanking the fortress, in order to prevent the entrance into\nit of reinforcements or supplies, and the main body of the attacking\nforce was moved down and placed in positions within slinging distance\nof the rear wall. This was not done without loss, for the wall was\nmanned with expert slingers; but in less than a week the besiegers\nhad advanced their main line of wooden defences within a hundred paces\nof the rear bulwark of the fortress and were daily gaining ground.\n\nThis movable line of assault and defence was a device as ingenious as\nit was effective. Timbers twenty feet in length, or corresponding with\nthe height of the wall, were firmly corded together side by side until\nthey stretched across the narrow summit leading to the fortress. To\nthe top of each fourth or fifth timber was lashed a movable brace\nthirty feet in length, and then the wooden wall was raised into the\nair nearly erect, and securely held in that position by its line of\nsupporting braces. It was a formidable-looking structure. Against\nit the missiles of the besieged fell harmless, and behind it the\nbesiegers worked in safety.\n\nSection by section and foot by foot this moving line of timber was\nadvanced, until the warriors on the wall could almost touch it with\ntheir spears. Several desperate sorties, to destroy or prostrate\nit, had been made, but nothing beyond the cutting of a few of the\nlower fastenings had been achieved; and the defenders of Haupu,\nwith tightened grasp of their weapons, grimly awaited the final\nassault, which they felt would not long be delayed. Day after day,\nnight after night, they watched; but the wooden wall did not move,\nand they could only guess at what was going on behind it.\n\nFinally a night of inky darkness came--a night \"as dark as the farthest\nconfines of Po\"--bringing with it a storm of wind and rain. In the\nmidst of the storm the wooden wall began to move, but so noiselessly\nthat the advance was not perceived by the fortress sentinels. Midnight\ncame and went; the storm continued, and nearer and nearer to the\nwall of stone was crowded the wall of timber. Just as coming day\nbegan to streak the east the bases of the two walls came together,\nthe backward inclination of both leaving them a few feet apart at\ntheir tops. Hundreds of men then laid hold of the braces, and in a\nmoment the wooden wall was shoved over and stayed against the other.\n\nThe alarm was given within, and warriors from all parts of the\nenclosure sprang toward the menaced wall. But the movement of their\nenemies was not less prompt. Up the braces they swarmed in such numbers\nthat the few who had succeeded in reaching the top of the wall from\nwithin were hurled from it, and after them poured a cataract of spears\nagainst which the opposing force was powerless. The huge stone was\nrolled back, the gate was opened, and soon the upper terrace was\ncleared and five thousand warriors, led by Niheu in person, were\nsweeping down to complete their work of slaughter.\n\nBut their victory was not to be cheaply purchased. They had slain two\nor three hundred on the wall and around the gate, but thrice as many\nmore, under the desperate leadership of Kaupeepee, were stretched like\na wall across the middle terrace, with a resolution to contest every\npace of the ground with their lives. They might have escaped, perhaps,\ndown the paths leading from that terrace to the gulches; but they\npreferred to die, as they had for years lived, in defence of Haupu.\n\nDown the terrace swept the victorious horde in the gray dawn of\nthe morning. Niheu vainly tried to hold his warriors in check, for\nhe knew the main body of the fortress force was still before him,\nand would have advanced with prudence; but the voices of the leaders\nwere drowned in the battle-shouts of the surging throng, which in a\nfew minutes struck Kaupeepee's wall of spears and battle-axes, and\nrolled back like a storm-wave broken against the front of Haupu. But\nthe check was only momentary, for immediately behind the shattered\ncolumn was a forest of advancing spears, and with a wild tumult of\nshouts and clashing weapons the entire force was precipitated upon\nKaupeepee's thin but resolute lines of defence.\n\nThe slaughter was frightful; but the unequal conflict could have but\none result. Kaupeepee and the fifty or less of his followers left\nstanding were crowded, fighting step by step, into the lower terrace,\nand thence to the heiau, and finally to the temple as a last place\nof defence. There the struggle was brief. The roof of the temple\nwas fired, and as Kaupeepee and the last of his devoted band sprang\nfrom the blazing building to die at the throats of their enemies they\nwere struck down with their javelins in the air. A spear penetrated\nthe breast of Kaupeepee. As a last act he poised his ihe to hurl\nat a helmeted chief who had just struggled to the front. The chief\nwas Niheu. By his dress or face, which bore a resemblance to the\nfeatures of Hina, Kaupeepee must have recognized him. He looked, but\nhis arm did not move. \"Not for your sake, but for hers!\" exclaimed the\ndying warrior, dropping his weapon to the earth and falling lifeless\nbeside it.\n\nNot one of the defenders of Haupu escaped, but more than one-half of\nNiheu's army perished in the various assaults upon the fortress. Hina\nwas found uninjured, and, while there was great joy to her in the\nembrace of her sons and aged mother, she wept over the death of\nKaupeepee, who with his love had made light her long imprisonment.\n\nThe body of Kaupeepee was given to Keoloewa for interment, as were\nalso the remains of Moi, who was among the last to fall. The walls\nof Haupu were levelled, never to be raised again, and Hina returned\nto her husband in Hilo, after a separation of nearly eighteen years,\nthus bringing to a close one of the most romantic legends of early\nHawaiian chivalry.\n\n\n\n\n\n\n\n\nTHE ROYAL HUNCHBACK.\n\n\nCHARACTERS.\n\n Kanipahu, king of Hawaii.\n Kalapana, son of Kanipahu.\n Kamaiole, a usurper of the throne, chief of Kau.\n Iola, sister of Kamaiole.\n Makea, daughter of Iola.\n Waikuku, a military chief, abductor of Iola.\n Nanoa, a chief in the royal household.\n\n\n\n\nTHE ROYAL HUNCHBACK.\n\nTHE LEGEND OF KANIPAHU, THE GRANDSON OF PILI.\n\n\nI.\n\nAbout the period of A.D. 1160 Kanipahu was the nominal sovereign\nof the island of Hawaii. He was the grandson of Pili, who near the\nclose of the previous century came from Samoa, at the solicitation of\nthe high-priest Paao, to assume the moiship left vacant by the death\nof Kapawa, whose grandfather was probably the first of the southern\nchiefs who came to the Hawaiian group during the important migratory\nmovements of the eleventh and twelfth centuries.\n\nAlthough the sovereignty of the entire island was claimed by the\nPili family, disturbances were frequent in the time of Kanipahu,\nand a few of the native chiefs of the old stock of Nanaula, which\nheld sway in the group for nearly six centuries, refused to yield\nallegiance to the new dynasty. To strengthen his power and placate the\nnative chiefs and people, Kanipahu took to wife Hualani, the fifth in\ndescent from Maweke, of the Nanaula line, and subsequently Alaikaua,\nwho was probably of the same native strain.\n\nThe makaainana, or common people, however, seem to have been better\nsatisfied with their new rulers than were their former chiefs who had\nbeen supplanted in authority, and it was therefore with difficulty that\nthey could be aroused to a resistance to political conditions which\nimposed upon them no hardships which they had not borne under their\nold rulers, and no responsibilities with which they were not already\nfamiliar. And, besides, the new-comers from the south had introduced\nnew laws, new customs and new products of the soil, as well as new\ngods and new forms of worship. They had brought with them the kaeke,\nor sacred drum, and puloulou, or inviolable tabu staff, crowned with\nballs of white or black kapa. They had also instituted the title of\nmoi, or supreme sovereign, whereas the several islands before had been\nruled by scores of independent chiefs, each claiming and holding as\nlarge a district as he was able to defend. They had established the\nAha-alii, or college of chiefs, through which the rank of every noble\nmight find recognition, and be perpetuated in his family. They had\nconstructed grander heiaus, or temples, and shut the populace from\nthe observance of many of their religious ceremonies. The tabus of\nthe chiefs and priests had been enlarged and rendered more strict,\nand the priesthood had become more powerful and independent. The\npersons of the mois and high chiefs had become more sacred, and they\nexercised their functions with increased display and ostentation.\n\nThese additional exactions on the part of the new rulers, however,\nwere partially if not wholly compensated for to the laboring masses by\nthe protection brought to them through the political change against the\noppressions of their petty chiefs and land-owners; and it is therefore\nprobable that, on the whole, their social and industrial condition\nwas quite as tolerable under the new as under the old or native regime.\n\nKanipahu resided principally in Kohala, where his grandfather had taken\nup his abode, and constructed mansions consistent with his sovereign\nstate. And it was there that the high-priest Paao, who brought Pili\nto the group, established himself and family, after first landing\nin Puna and erecting to his god the temple of Wahaula, the ruins\nof which are still seen near the village of Kahawalea. After the\narrival of Pili it is probable that Paao removed with him to the more\npopulous district of Kohala, and there remained as his high-priest\nand adviser. At Puuepa he erected the large heiau of Mookini,\nthe stones for which were passed from hand-to-hand from Niulii, a\ndistance of nine miles--a circumstance indicating the presence of a\nlarge population on Hawaii at that time. As it was one of the largest\ntemples in the group--its walls, enclosing an irregular parallelogram,\nhaving an aggregate length of 817 feet, with a height of 20 feet,\nand a breadth of 8 feet at the top--a vast amount of labor must have\nbeen required to transport the material over so long and rough a road,\nwith no appliance more effective than human muscle. But the walls\nare so well built that they are standing to-day, and from a secret\ncrypt in the wall of the south side of the heiau were taken but a few\nyears ago, and are still preserved, two finely-polished stone disks\nof a diameter of eight or ten inches, which it is not improbable were\nthe two strange idols which tradition says Paao brought with him over\nthe great waters from Upolu, and which were hidden by some faithful\nkahu or servant of the heiau when the ancient worship of the people\nwas abolished by the second Kamehameha in 1819.\n\nKanipahu was a just and considerate sovereign, and sought by every\npeaceful means to harmonize the conflicting interests of the chiefs and\nstrengthen and consolidate his power. To this end, as already stated,\nhe allied himself by marriage to the Nanaula line of chiefs, and\nattached to his person and household a number of prominent nobles of\nnative lineage. The result was that for some years he ruled in peace,\nand race jealousies were gradually wearing away, when a circumstance\noccurred which suddenly terminated the reign of Kanipahu and drove\nhim into exile.\n\nIt was a sultry afternoon, near the time of the annual feast of Lono,\nperhaps in 1172, that Kanipahu, after having despatched the business\nof the day, was reclining on a couch of mats in the cool shade of\na palm-grove within the walled enclosure of the palace grounds--if,\nindeed, two large wooden and thatched buildings, each a hundred or more\nfeet in length by forty in breadth, with eight or ten smaller houses\namong the banana growths in the rear, may be called a palace. The\ngrounds were thickly studded with shade and fruit trees, embracing\nalmost every variety of value found on the island. Here and there were\nshaded walks and vine-wreathed nooks in which rude seats had been\nconstructed; and as the sentinels lounged lazily at the entrance,\nand the kahus of the king languidly administered to his wants, the\nscene was a picture of royal power and barbaric comfort peculiar to\nthe Polynesian islands, but scarcely less imposing than the forms\nand architectural environments of the jarls and princes of northern\nand central Europe at that period. Each of the personal attendants\nof the king was of the lesser nobility, and his office was one of\nhonor. Over the head of the drowsing sovereign the paakahili, or\nkahili-bearer, at brief intervals waved his tuft of painted plumes,\nwhile at a respectful distance stood the spittoon-bearer (ipakuha)\nand head steward (aipuupuu).\n\nThe king was suddenly aroused by a tumult at the outer gate. There\nwas a sound of angry voices mingled with a clashing of spears, and\nimmediately after a tall chief, clad in maro, feather cape and helmet,\nand bearing a stout ihe, or javelin, strode toward the royal mansion,\nfollowed by a number of excited chiefs and their retainers. Reaching\nthe palace, the chief turned and faced his clamoring pursuers with\na look of defiance. To shed blood there was an offence which no one\nwas bold or reckless enough to commit, and, after one of the number\nhad first been despatched to the king to ascertain his pleasure, the\nentire party of chiefs repaired to the royal presence, leaving their\nweapons behind in the hands of the guards who had hurried toward the\nscene of disturbance.\n\nBowing low before the king, who had risen to a sitting posture on his\ncouch, the chiefs waited for him to break the silence. Slowly scanning\nhis auditors, all but one of whom he knew and trusted, Kanipahu\nfinally fixed his eyes upon the face of the stranger and quietly said:\n\n\"Your face is strange to me. Who are you, and what brings you here?\"\n\n\"Great chief, I am Kamaiole, a chief of Kau,\" was the reply, \"and\nI came to Kohala in search of my sister, Iola, who was stolen and\nbrought here about the close of the last season of rain.\"\n\n\"Have you found her?\" inquired the king.\n\n\"I have found her,\" replied Kamaiole, bowing his head.\n\n\"Who took your sister away from Kau?\" resumed the king.\n\n\"That man,\" said Kamaiole, pointing to one of the chiefs present;\n\"at least, so I presume, since he was seen in Kau about the time of\nher disappearance, and I found her in his possession here.\"\n\nThe chief designated was a large and well-favored young man, with\na palm-tree tattooed upon each of his muscular thighs, and wearing\na number of gaudy ornaments around his neck. He was an alii koa, or\nmilitary chief, without possessions and in the service of the king,\nto whom he was distantly related. Turning toward him, Kanipahu said:\n\n\"Speak, Waikuku, and answer the words of the chief of Kau.\"\n\nGlancing savagely at Kamaiole, Waikuku bowed to the king and replied:\n\n\"It is true that Iola came with me from Kau, where I went to visit\nthe brother of my mother; but she came willingly, although I admit\nwithout the consent of Kamaiole.\"\n\n\"Waikuku is of the blood of noble chiefs,\" said the king in a tone\nof conciliation; \"why not permit your sister, since it is her will,\nto remain with him in peace?\"\n\n\"She may remain,\" was Kamaiole's grim reply.\n\n\"And well may she remain!\" exclaimed Waikuku bitterly. \"Iola is\ndead! To-day, even a few breaths past, her brutal brother found and\nwith his own hand killed her!\"\n\n\"Killed her?\" repeated the king.\n\n\"Yes, killed her,\" continued Waikuku; \"and but that her cowardly\nmurderer sought the protection of the royal enclosure, my spear would\nhave tasted his blood!\"\n\n\"Speak, and give good reason for this murder of the wife of Waikuku,\"\nsaid the king, sternly addressing Kamaiole, \"or, by great Lono! I\nwill downward command your face!\"\n\nWhen a prisoner of war or malefactor was brought before an ancient\nHawaiian king, if his order was \"Downward the face!\" the prisoner\nwas taken away and slain at once by one of the royal executioners;\nbut if it was \"Upward the face!\" his life was spared, either for\ncomplete pardon, slavery or sacrifice to the gods.\n\nGiving little regard to the threat of the king, but burning with\nwrath at the insulting language of Waikuku, Kamaiole proudly answered:\n\n\"I am of the aha-alii of Hawaii. My war-canoes are red, and pennons\nfloat at their mast-tips. The blood of Nanaula is in my veins, and my\nancestors were of the alii-nui--were kings here generations before Pili\nlanded at Kohala or the Paumakuas blasted the shores of Hilo. With a\nrank befitting it was my purpose to mate my sister. But she secretly\nbecame the wife of a marauding puuku--possibly by force, probably by\nthe charm of lies and the glitter of shells--and I followed and slew\nher, that her blood and mine might not be degraded by being mingled\nwith that of Waikuku!\"\n\n\"Puuku!\" hissed Waikuku, enraged at the low rank contemptuously given\nhim by Kamaiole, and making a hostile menace toward the speaker.\n\nKamaiole regarded Waikuku for a moment with a look of disdain, and\nthen continued:\n\n\"The occupation of this Waikuku--this woman-stealer--is that of war,\nI have been informed. He boasted that his spear would have tasted\nthe blood of Kamaiole had he not sought the protection of the royal\ngrounds. I came here through no fear of his arm or the spears of his\nfriends, but to explain to the king why I had shed blood within sight\nof the royal hale. But since he talks so bravely of blood and spears,\nI challenge him to make good his words with me beyond the palace\nwalls. The matter is solely between us. I am prepared to answer to him\nin words of combat for what I have done to-day. Or if, as I suspect,\nhe lacks the courage to give his warlike training a test so public,\nI will ward a spear with such of his friends, one by one, as may feel\ndisposed to make his grievance theirs.\"\n\nThe chiefs looked at each other in amazement at the broad challenge\nof Kamaiole, and the king seemed to be scarcely less astounded. But\nthe proposal could not be deemed either unfair or unusual, since,\naccording to the usage of the time, Kamaiole was answerable to Waikuku\nfor the death of Iola.\n\nThe stinging remarks of the dauntless Kau chief left to Waikuku no\npretext or excuse for declining the challenge, and the king somewhat\nreluctantly consented to a settlement of the matter by the arbitrament\nof single combat, with such weapons as might be mutually agreed upon.\n\nAmong the members of the royal household who witnessed this remarkable\ninterview with the king was a chief of the old native line called\nNanoa. Admiring the cool courage of Kamaiole, and feeling for him\nsomething of a sympathy of lineage, he proffered to stand his friend\nand adviser in the forthcoming encounter; and the arrangements finally\nmade were that the hostile parties were to meet just at sunset in\na grove immediately back of the palace enclosure. They were to be\narmed each with two spears and a javelin. The spears were first to\nbe used when the combatants approached within twenty paces of each\nother. These being thrown without ending the battle, the parties were\nto advance to close encounter with their javelins, with the discretion\nof either throwing or retaining them in hand. No other weapons were\nto be used, and the conditions of the meeting were such that the king,\nwho proposed to be present, did not deem it probable that there would\nbe loss of life, especially as he had resolved to put an end to the\ncombat with the first wound received by either.\n\nPromptly at the time appointed the principals were on the ground. The\nattendants of Kamaiole were nowhere to be seen. By his orders they\nhad quietly left the village two hours before, and the only friend\nat his side was Nanoa. He had thrown aside his cloak and helmet, and\nstood stern and motionless at the place assigned him, with a spear in\nhis right hand, and another, with a javelin, at his feet. With limbs\nand shoulders bare, and beard and hair black as midnight veiling his\nneck, Kamaiole leaned upon his spear a picture of barbaric strength\nand courage.\n\nThirty paces in front of Kamaiole stood Waikuku, similarly armed and\nclad, but less calm than his adversary. Around him were a score or\nmore of high chiefs, some rallying and others advising him; but he\nremained gloomily silent, nervously awaiting the arrival of the king\nand the word for action.\n\nIn a few minutes Kanipahu, accompanied by a number of armed attendants,\narrived and took a seat prepared for him at a point about equally\ndistant from the two combatants. It being announced that everything was\nin readiness, the king signaled the word to be given, and the hostile\nchiefs, advancing five paces each, were in a moment balancing their\nlong spears for flight. The spear of Waikuku first shot through the air\nin a line direct for his adversary's breast; but the latter adroitly\nturned it from its course with a touch from his own weapon, which he\nin turn launched at Waikuku without effect. The second spears were\nthrown to the injury of neither, when they grasped their javelins and\nslowly and warily began to advance. It was an exciting moment. As each\nhad gripped his weapon with both hands, it was apparent that neither\nihe would be thrown, and a hand-to-hand struggle was inevitable.\n\nThe king drew nearer to obtain a better view of the closing conflict,\nand the spectators eagerly watched every movement of the advancing\nchiefs. Approaching within striking distance--the javelins being about\nsix feet in length--a few feints were made, and Waikuku ventured\na desperate thrust at the breast of his opponent. The movement was\nevidently expected, perhaps invited, for like a flash the point of the\nihe was thrown into the air, and the next moment Waikuku received a\nthrust through the side. He fell, javelin in hand, and Kamaiole was\nlifting his weapon to strike his prostrate enemy to the heart when\n\"Stop!\" came the command of the king.\n\nHeedless of the royal order, or too greatly excited to be able to\nrestrain his hand, Kamaiole savagely drove his javelin into the breast\nof Waikuku, inflicting a death-wound.\n\n\"Downward the face!\" thundered the king, exasperated at Kamaiole's\napparent defiance of his order.\n\nThe chiefs began to move forward to seize or slay the offender. Knowing\nthat his death had been decreed, Kamaiole recklessly poised his ihe,\nred with the life-blood of Waikuku, and with a wild cry of \"Yes,\ndownward the face!\" hurled it at the heart of Kanipahu.\n\nWith exclamations of rage and horror the spectators sprang toward\nKamaiole, the most of them dropping their unwieldy spears and grasping\ntheir pahoas, or daggers of ivory or hardened wood, as they advanced.\n\nFor an instant Kamaiole hesitated whether to defend himself to the\ndeath with the javelin of the dying chief, or take the almost equally\ndesperate chances of escape by breaking through the lines of his\nencircling enemies. He chose the latter, and, grasping the javelin,\nstarted toward the king, with the view of drawing his assailants in\nthat direction. This object being accomplished, he suddenly turned\nto the right, and charged and made an opening through the throng at\na point that seemed to be the weakest. As he flew past the yielding\nline he miraculously escaped the spear and knife thrusts aimed at him,\nand succeeded in putting himself beyond the reach of spear and sling\nbefore real pursuit was made.\n\nThe javelin hurled at the king was received in the shoulder of\na faithful attendant who had opportunely thrown himself in front\nof his royal master; and so rapid and confusing were the movements\nfollowing that Kanipahu had scarcely recovered from his consternation\nat the bold assault upon his life before he learned that Kamaiole\nhad escaped. Giving orders for a vigorous pursuit of the fugitive,\nthe king walked to the body of Waikuku, and, discovering that life\nwas extinct, directed its respectful removal, and then proceeded\nsadly to the royal mansion.\n\nKamaiole was not overtaken. He was strong and fleet of foot, and,\nas darkness soon intervened in his favor, he was able to elude his\npursuers. He reached the coast in safety, and, boarding a canoe\nawaiting him in charge of his attendants, set sail for Kau. This\nprovision for a hasty flight from Kohala renders it certain that\nKamaiole meditated desperate work on landing there, and the relation\nof his subsequent exploits has shown how successfully he performed it.\n\n\n\n\nII.\n\nKamaiole supposed he had killed his sister, and Waikuku, who had\nseen her just before his unfortunate encounter, thought she had but\na few minutes to live; but the wounds inflicted did not prove fatal,\nand Iola finally recovered and became the mother of a daughter to her\ndead husband. Tradition attributes her recovery to the especial prayers\nof the high-priest, but careful nursing and a good constitution were\nprobably the saving means, assisted by the fortunate escape of the\nvital organs from serious injury.\n\nReturning to Kau, Kamaiole began to prepare for war at once,\nnot doubting that Kanipahu, defied and assaulted at the very\ngates of the royal mansion, would feel it his duty to bring him\nto submission. Sending emissaries through the several districts,\nhe appealed to the native chiefs and people to join him in a revolt\nagainst Kanipahu, for the purpose of transferring the sovereignty of\nthe island to a ruler of the old Nanaula line, and restoring to them\nthe simple worship of their fathers and the possessions of which they\nhad been despoiled by the southern invaders.\n\nThe appeal was not without effect. Substantial aid was promised in\nKona, Kau, Puna and Hilo, and in less than three months Kamaiole found\nhimself at the head of an army large enough not only to protect him\nat Kau, which was doubtless the original purpose of the movement,\nbut to carry the war into Kohala and effect a general revolution.\n\nWhatever may have been the plans of Kanipahu concerning the rebellious\nKau chief, he certainly seemed to be in no haste to put them in\nexecution, for when Kamaiole arrived in Kohala at the head of his\nforces he was but feebly opposed. Tradition fails to account for\nthe apathy of Kanipahu in the face of the supreme danger confronting\nhim. All we are told is that, finding it impossible to raise an army\nstrong enough to suppress the formidable revolt, he left his sons with\na trusted friend in the valley of Waimanu, in the district of Hamakua,\nand sought refuge for himself on the island of Molokai. Iola, fearing\nto meet her brother, or that he might learn that she still lived,\nalso found an asylum with the young sons of Kanipahu in the secluded\nvalley of Waimanu.\n\nThus Kamaiole assumed the sovereignty of Hawaii almost without\nopposition, and Kanipahu lived quietly and unknown at Kalae, on\nthe small island of Molokai. He dressed and comported himself as a\nsimple commoner, performing his own work, bearing his own burdens,\nand accepting all the hardships to which the poor and untitled were\nsubject. He won the love of his neighbors for his kindness, and on two\noccasions took up arms to assist them in repelling plundering raids\nfrom Maui; and so well did he use his weapons that his humble friends\nwere astonished, and thought he must have been trained in the arts of\nwar, even if he was not of chiefly blood. It is well known that the\nchiefs, as a class, were physically larger than the masses, so much\nso that they claimed, and still claim, a descent distinct from that of\nthe common people. Kanipahu was nearer seven than six feet in height,\nand his size was suggestive of rank; but he habitually stooped his\nhead and shoulders, that his height might be subject to less remark,\nand labored more industriously than any of his neighbors in order\nto convince them that he was reared to toil. And in the end, as the\nyears came and went, toil became a comfort to him, for it occupied\nhis thoughts and gave him dreamless and refreshing slumber.\n\nLet us now pass over a period of eighteen years from the accession of\nKamaiole to the sovereignty of Hawaii. Kanipahu was still a laborer\non the island of Molokai, and his sons had grown to manhood in the\nsecluded valley of Waimanu, their rank and family ties known only to\na few who could be trusted. One of these sons was Kalapana, and he had\nmarried Makea, the daughter of Iola. Her father was the dead Waikuku,\nand her uncle was Kamaiole, the moi of Hawaii.\n\nKamaiole's reign had been eighteen years of almost continual\ndomestic turmoil and popular dissatisfaction. He was cruel, selfish\nand arrogant; but he was also a cool and sagacious soldier, and his\ncraft and courage had thus far enabled him to thwart the organization\nof discontent and enforce obedience to his authority. He had even\nsucceeded in securing the allegiance of every prominent chief in\nthe six districts of Hawaii--a political condition such as had never\nbefore been achieved by any of his predecessors.\n\nWide-spread changes in feudatory tenures were the principal causes of\ninternal trouble. Under the Pili dynasty the land boundaries of the\nnative chiefs had been greatly shifted and narrowed to make room for\nthe chiefs of the new regime. In attempting to restore the old feudal\nboundaries as far as possible, and adjust the new, Kamaiole had not\nonly stirred up bitter strifes among the nobles, but had unwittingly\ndisturbed the vassalage of the masses and thereby rendered all classes\nrestless and distrustful.\n\nFinally the discontent became so general among the makaainana that\nthey appealed to the head of the Paao family, the high-priest of the\nkingdom, for advice and assistance. They declared that they would no\nlonger submit to the tyranny of Kamaiole and the exactions of his\nfavored chiefs, and demanded a new ruler. Tradition ascribes this\nmovement almost wholly to the laboring people, but it is more than\nprobable that the priesthood took an early if not the initiatory part\nin it, since the high-priest seems to have known that Kanipahu was\nstill living, and at once despatched a messenger to Molokai, informing\nthe exiled king that the people were ripe for rebellion, and advising\nhim to repair to Hawaii at once and place himself at the head of the\ndiscontented thousands who would rejoice at his coming. Fearful of\ntreachery, Kanipahu declined to make any promises to the messenger,\nand, in disguise, the high-priest himself proceeded to Kalae and\nurged the old chief to return and reassert his authority on Hawaii.\n\nKanipahu was profoundly moved at the words of the high-priest, and no\nlonger doubted the sincerity and good faith of the tempting offer;\nbut he declined to accept it, and, when urged for the reasons, rose\nsadly to his feet and said:\n\n\"Look at these hands, hardened and crooked with toil; look at\nthis face, begrimed and wrinkled with exposure to the sun and\nrain; behold my bent head, and the unsightly hump that old age and\nstooping labor have placed upon my shoulders! Is this the figure of\na king? No! The oo better becomes the hand of Kanipahu now than the\nstaff of sovereignty. Here have I contentedly dwelt for many years,\nand here it is my will to peacefully die.\"\n\n\"Then are we without hope,\" replied the priest, in a tone of unfeigned\nsadness.\n\n\"No, not without hope,\" returned Kanipahu. \"My sons are in the valley\nof Waimanu. I have heard from them many times. They are worthy of\ntheir blood. Seek out Kalapana. He is brave, manly, sagacious. Tell\nhim that upon his shoulders Kanipahu, his father, places the burden\nof the war against Kamaiole, and in advance bequeaths to him all his\nvalor may win, even the sovereignty of Hawaii.\"\n\n\"You are right, great chief!\" said the priest. \"We are not without\nhope. Kalapana shall answer for his father, and from every heiau in\nHawaii shall prayers be spoken for his success.\"\n\nThe priest received the directions necessary to enable him to\ncommunicate with the sons of Kanipahu, and secretly returned to\nHawaii to fan the smouldering fires of rebellion and prepare for the\ncoming struggle.\n\nAlthough the high-priesthood had become too firmly established in\nthe Paao family to be changed by Kamaiole, he could not disguise\nhis dislike for the innovations made by the southern line upon the\nsimpler worship of his fathers, and neither confidence nor cordiality\nexisted between the political and religious authorities. The rebellion\nagainst Kamaiole was therefore secretly but earnestly assisted by the\nentire priesthood, and when Kalapana raised the standard of revolt\nthe people flocked to his support by thousands.\n\nThe rebellion was organized with extraordinary rapidity, and when\nKalapana suddenly made his appearance in Kohala at the head of a large\narmy, Kamaiole was in no condition to meet him. He hurriedly despatched\nhis lunapais, or war-messengers, to the chiefs of Kohala, Kona,\nHamakua and Hilo, commanding their prompt assistance, and summoned\nthe priests and diviners of the heiau of Mookini to make unusual\nsacrifices to the gods and to bring him at once the auguries of the\nuprising. But the chiefs responded with no alacrity to his call, and\nthe diviners informed him that triumph to his arms was possible only\nin Kona. Kamaiole therefore abandoned Kohala, and, with such force as\nhe was able to assemble, fell back into North Kona, where the quotas\nof warriors from the neighboring districts were ordered to join him.\n\nAmidst great popular enthusiasm Kalapana marched into Northern Kohala\nwithout opposition, and took possession of the royal mansion from which\nhis father had been driven into exile eighteen years before. Kanipahu\nhad not overestimated the capacity of his son. By instinct he was a\nsoldier, and from the moment that he appeared at the head of his army\nthe chiefs who had been rallied to his support by the priesthood saw\nthat the quiet and dreamy recluse of Waimanu was made to command; and\ntheir enthusiasm in his cause, which was soon shared by the people,\nmade easy his way to victory.\n\nLearning that Kamaiole had fallen back into Kona, Kalapana resolved\nto follow him without delay, and, if possible, bring him to battle\nbefore reinforcements could reach him from the south. The auguries\nwere more than favorable. They were not even ambiguous. They expressly\ndeclared that Kamaiole would be killed in Kona. It was, therefore, with\nconfidence and enthusiasm that Kalapana and his steadily increasing\narmy started on their march for the adjoining district of Kona.\n\nMeantime Kamaiole was not inactive. He had succeeded in gathering a\nforce of eight thousand men, and, learning that Kalapana was advancing\nfrom Kohala, resolved to give him battle at a place called Anaehoomalu,\nnot far from the northern line of Kona. The point was selected for its\nstrategical advantages, and there Kamaiole, doubtful of the result--for\nhe could see that the tide had set in against him--determined to end\nthe struggle.\n\nThere was but a two days' march between the hostile camps, and\nKalapana pushed forward with cautious haste. The priests and kaulas\nhad promised him success, and the most influential chiefs of Hamakua\nand Kohala were at his side. He had brought with him from Waimanu,\nwhere it had been secreted for eighteen years, the war-god of Pili,\nwhich had been redecorated, and was borne in front of him in charge of\nthe high-priest. And with him, to share his fate, went his young wife,\nMakea, to care for him if wounded, to fight by his side, perhaps,\nshould the tide of battle turn against him; for at that time, and\nlater, the more courageous of the wives and daughters of the chiefs\nnot unfrequently, in emergencies, took an active part in the field.\n\nOn the morning of the third day after Kalapana's departure from\nKohala the two armies confronted each other, and Kalapana immediately\norganized his forces for battle. Kamaiole saw that he was outnumbered,\nand resolved to await the attack behind his defences. In the face\nof the great odds against him in numbers he was by no means hopeful;\nand, besides, the auguries were unsatisfactory, and three times the\nnight before he had heard the scream of the alae, the bird of evil\nomen. But no feeling of fear affected him. Filled with gloomy courage,\nhe cheered his warriors with promises of victory, and, armed with a\njavelin and heavy laau-palau, or rude halberd, placed himself at the\nmost exposed point of his defences and awaited the attack.\n\nThe battle opened, and with a wild rush a heavy division of Kalapana's\nforces, armed with spears, clubs, and stone axes, was hurled against\nthe rough stone wall, four or five feet in height, behind which\nthe enemy found partial protection. The wall was leveled in places,\nand desperate hand-to-hand conflicts followed, but the assault was\nfinally repulsed. Rallied and reinforced, a second charge was made,\nbut with no better success. The loss of life was great, and the result\nbegan to look doubtful.\n\nBut Kalapana was not discouraged by these costly failures. Withdrawing\nand strengthening the attacking division, and announcing that he would\nlead the next assault in person, he ordered an attack in the rear of\nthe enemy by his entire reserve. This involved a rapid march of two or\nthree miles, and the passage of a deep ravine which Kamaiole relied\nupon as a complete defence of his right flank. While this movement\nwas being executed Kalapana kept the enemy employed with heavy lines\nof skirmishers and frequent menaces of more decided assault.\n\nFor more than an hour this desultory fighting continued, Kalapana\nimpatiently watching for the appearance of his flanking column on\nthe hill above the enemy. At length he discovered the first of its\nadvancing spears, and a few minutes later the entire body came into\nview and began to pour down the slope. The final assault in front\nwas then ordered, Kalapana taking command in person.\n\nThe sudden attack in the rear carried consternation to Kamaiole's\nwarriors; but their undaunted leader coolly and resolutely prepared for\nthe worst. Hastily taking from the front defences such spears as could\nbe spared, he summoned the entire reserve, and with the united force\nsprang like a lion to meet the attack from the hill. It came like an\navalanche and could not be stayed. The struggle was desperate. As his\nwarriors fell on every side of him, Kamaiole moved like a tower of\ndestruction through the conflict. He seemed to bear a charmed life,\nand men fell like grass before the sweep of his laau-palau.\n\nSuddenly an old man of large mould, with head bent and long, white\nhair and beard sweeping his breast and stooping shoulders, stepped\nin front of Kamaiole, and with a heavy spear-pointed club calmly but\ndexterously warded a blow of the terrible laau-palau aimed at his\nhead, and, answering quick as thought, felled the royal warrior to\nthe earth like a forest tree. Around and over the body of the fallen\nchief a desperate struggle ensued. But it was of short duration. Under\nthe command of Kalapana the front defences had been carried, and such\nof the royal army as had escaped slaughter were soon wildly leaping\nover the walls and retreating in confusion in all directions.\n\nPressing toward the rear at the head of his victorious warriors,\nKalapana was attracted to the fierce hand-to-hand conflict taking\nplace over the body of Kamaiole. Without stopping to inquire\nthe cause, he promptly plunged into the thickest of the combat,\nbacked by a few resolute followers, and speedily relieved the old\nwhite-haired warrior from a struggle which was taxing his strength\nto the utmost. This was the last stand made by the enemy in a body;\nwhat remained of the battle was a merciless massacre of the wounded,\nand the capture and retention alive of a few prisoners for sacrifice.\n\nResting for a moment and taking a survey of the field, Kalapana's eyes\nfell upon the old warrior. With one foot upon the breast of Kamaiole,\nhe was leaning upon his war-club and scanning the face of Kalapana. His\nponderous weapon still dripped with gore, and his wrinkled face was\nsplashed with the blood of his enemies.\n\n\"Where is Kamaiole?\" suddenly inquired Kalapana, grasping his\nweapon, as if his work of death had not yet been finished. \"Where is\nKamaiole?\" he repeated to those around him. \"Who has seen him?\"\n\n\"Here is Kamaiole,\" replied the old warrior, pointing with bloody\nfinger to the face of the dying king.\n\nKalapana abruptly turned, and for a moment gazed in silence upon the\nface of his fallen enemy. Although wounded to the death, Kamaiole\nwas still living, and his eyes showed that he was conscious of what\nwas transpiring around him.\n\n\"By whose hand did he fall?\" inquired Kalapana.\n\n\"By mine,\" briefly answered the old man.\n\n\"And who are you?\" continued Kalapana, with something of a feeling\nof awe, \"who have thus come unsummoned, in the guise of a god from\nour sacred temples, to strike for the son of Kanipahu?\"\n\nThe old man slowly raised his head, and, brushing back the white hairs\nfrom his face, was about to speak, when the high-priest, with kahus\nbearing the war-god of Kalapana, approached to greet his victorious\nchief. Recognizing the venerable warrior, the astounded high-priest\ndropped on his knees before him, exclaiming, \"Kanipahu! Kanipahu!\"\n\nAlmost in a dream, Kalapana, making himself known, embraced his father,\nwhom he had not seen for eighteen years, and then respectfully chided\nhim for coming secretly from Molokai and joining the army as a common\nwarrior, when his rank and abilities entitled him to supreme command.\n\nThe old chief smiled sadly as he replied:\n\n\"The purpose of my coming has been accomplished. With my own hand I\nhave answered in blood to the treachery of Kamaiole, and paid him\nfor the hump he has placed upon my shoulders. I shall return to\nMolokai, and there the old hunchback will spend his few remaining\ndays in peace.\"\n\nThese words were heard and doubtless understood by Kamaiole, for he\nclosed his eyes, and a smile of defiance played for a moment about\nhis lips.\n\nJust then Makea joined her husband, and was overjoyed to find him\nvictorious and unhurt. With the first lull of battle she had started\nin search of him with a calabash of water, and to reach him had been\ncompelled to pick her way through ghastly heaps of dead. At the sound\nof her voice, sweetly replacing the din of battle, Kamaiole opened\nhis eyes and fixed his gaze upon her face. Finally his lips moved as\nif he would speak. Instinctively she approached the dying chief, and,\nkneeling, poured into his open mouth a few swallows of water.\n\nKalapana turned and smiled at Makea's humanity, unusual on barbarous\nbattle-fields. A grateful look came into the eyes of Kamaiole, and\nwith a questioning glance he faintly syllabled \"Iola!\" the name of his\nsister, and the mother of Makea, whom she closely resembled. Kalapana\ncaught the word, and, understanding its meaning, in a tone not far\nfrom kind replied:\n\n\"No, not Iola, your sister, whom you failed to kill, but Makea,\nher daughter, who is Kalapana's wife.\"\n\nKamaiole convulsively raised his head and arms--whether in a spirit of\nrage or conciliation will never be known--and then dropped back dead.\n\nThe remainder of the story may be briefly told. In disregard of all\npersuasion, Kanipahu returned at once to Molokai, where he lived and\ndied in obscurity, earning his own living and assuming no rank.\n\nKalapana was anointed king of Hawaii on his return to Kohala, and a\nhundred prisoners were sacrificed to the gods at Mookini. His reign\nwas conciliatory and peaceful, and with Makea, whose full name was\nMakeamalamaihanae, he became the ancestor of Kamehameha the Great.\n\n\n\n\n\n\n\n\nTHE TRIPLE MARRIAGE OF LAA-MAI-KAHIKI.\n\n\nCHARACTERS.\n\n Mulielealii, chief of western Oahu.\n Kumuhonua,\n Olopana, and\n Moikeha, sons of Mulielealii.\n Laa-mai-kahiki, adopted son of Moikeha.\n Luukia, wife of Olopana.\n Laamaomao, god of the winds.\n Mookini, a high-priest.\n Kamahualele, an astrologer and poet.\n Puna, the principal chief of Kauai.\n Hooipo, daughter of Puna.\n Kila, son of Moikeha and Hooipo.\n Hoakanui,\n Waolena,\n Mano, the three brides of Laa.\n Ahukini-a-Laa,\n Kukona-a-Laa, and\n Lauli-a-Laa, the three children of Laa.\n\n\n\n\nTHE TRIPLE MARRIAGE OF LAA-MAI-KAHIKI.\n\nTHE LEGENDS OF MOIKEHA AND THE ARGONAUTS OF THE ELEVENTH AND TWELFTH\nCENTURIES.\n\n\nI.\n\nTradition abounds in bold outlines, here and there interspersed with\ncurious details, of the many prominent expeditions to the Hawaiian\nIslands, from the beginning of the eleventh to the latter part of\nthe twelfth centuries, of adventurous Tahitian, Samoan and Georgian\nchiefs. Learning of the existence and approximate location of the\ngroup, and perhaps guided to an extent by intervening islands and\natolls that have since disappeared, they came with large fleets of\nbarges and double canoes, bearing their families and attendants,\ntheir priests, astrologers and musicians, and by degrees possessed\nthemselves or their immediate descendants with the fairest portions\nof the little archipelago. For a century or more bitter feuds\nand frequent wars followed; but in the end the invaders and the\ninvaded, both of the same Polynesian race, became assimilated through\nconcession, intermarriage and fundamental identity of religious cult,\nand thenceforth in a united and homogeneous stream flowed down the\nyears. The genealogies of the prominent chiefs and priests were alone\npreserved; and while, in after-generations, some of them traced their\nlines of rank to the native stock of Nanaula, and others to the chiefs\nof the second migratory influx from the south, the ruling families\nof the entire group had become so united in blood by intermarriage\nthat it was difficult to find a chief of distinction who could not\ntrace his lineage back to both.\n\nBut during the migratory period referred to, especially marked by\nthe coming of Nanamaoa, Pili, Paao and the Oahu and Maui Paumakuas,\nthe Hawaiian group was not the only scene of foreign adventure among\nthe central islands of the Pacific. The native chiefs of Hawaii, whose\nancestors had reached the group more than five hundred years before,\nwere quite as adventurous and skilled in navigation as their southern\ninvaders; and thus while the latter, continually augmented in numbers\nby fresh arrivals, were steadily possessing themselves of the lands\nand governing forces of the Hawaiian Islands, a few resolute chiefs\nof the old line, either in a spirit of retaliation or because the way\nhad been pointed out, boldly spread their sails for the abandoned\nhomes of their aggressors, and by conquest or other means acquired\nlands and influence in the distant islands of the south.\n\nThe mooolelo about to be related embraces the romantic story of\none of these expeditions of native Hawaiian chiefs to the southern\nislands, and presents an interesting picture of the manners, customs\nand aspirations of the mid-Pacific Argonauts of that period.\n\nSomewhere about the year A.D. 1040 Maweke, a native chief of the line\nof Nanaula--the first of the family that is brought prominently to view\nin the chronology of the second influx--was the alii-nui, or nominal\nsovereign, of the island of Oahu. He had three sons--Mulielealii,\nKeaunui and Kalehenui. On the death of Maweke, the eldest son,\nMulielealii, acceded to the title of alii-nui, occupying the western\nside of the island. Kalehenui was given possessions at Koolau, and\nKeaunui was established in the district of Ewa. The latter became\nthe ancestor of a line of powerful chiefs in that district, and is\ncredited with having cut or opened the navigable channel near the\nPuuloa salt-works, by which the estuary now known as Pearl River, not\nfar from Honolulu, was rendered accessible to navigation. No further\nreference need here be made to this branch of the family beyond the\nremark that Keaunui became the father of Lakona, and also of Nuakea,\nthe wife of Keoloewa, King of Molokai, and of the prophet Moi, who\nfell with Kaupeepee in defence of the fortress of Haupu, as related\nin the legend of \"Hina, the Helen of Hawaii.\"\n\nMulielealii had three sons--Kumuhonua, Olopana and Moikeha--and\none daughter, named Hainakolo. As the eldest son and successor of\nhis father, Kumuhonua in time acceded to the patrimonial estates\nand titles; but the younger brothers, not content, as they grew\nto manhood, with the small allotments which must necessarily have\nbeen accorded them, concluded to seek for ampler and more inviting\npossessions elsewhere.\n\nThe Paumakua family occupied a large part of the eastern side of the\nisland, and, although they were of the stock of the second influx,\ntheir relations with the native chiefs and people seem to have been\npeaceful and satisfactory. Paumakua, who first appeared in native\nannals two generations before the time of Olopana and his brothers,\neither as an immigrant from one of the southern islands or the\nson or grandson of a chief of recent arrival, was one of the most\nrestless and dashing of the prominent leaders of that period. The\nlegends of the time glow with stories of his marvellous exploits and\nadventures in foreign lands, and the friendly feeling entertained for\nhis immediate successors was doubtless due in a great measure to the\nrespect established for them through his rank and prowess.\n\nIt is claimed by tradition that Paumakua visited all the foreign lands\nthen known to the Hawaiians, and brought back with him many things\nthat were strange. From one of his voyages he returned with two white\npriests, Keakea and Maliu, from whom several ecclesiastical families\nsubsequently claimed descent and authority. At another time he brought\nback Malela, a noted prophet and sorcerer, and three other persons of\na strange race, one of whom was a woman. Tradition somewhat minutely\ndescribes them as \"foreigners of large stature, bright, staring,\nroguish eyes, and reddish faces.\"\n\nAs the voyages of this adventurous chief were sometimes of many months'\nduration, and he is said to have prosecuted his researches in almost\nevery direction, it is not impossible that the foreigners with \"roguish\neyes and reddish faces\" were aborigines of North America. But, leaving\nthis to conjecture, tradition permits no doubt that Paumakua was a\nskilful and fearless explorer, and through his enterprise acquired\nrenown for himself and respect for his descendants, one of whom is\nabout to be presented to the reader.\n\nAs already stated, the younger sons of Mulielealii, Olopana and\nMoikeha, not content with their prospects in Oahu, resolved to seek\nfame and fortune elsewhere. Both were unmarried, but, through some\ncircumstance or for some purpose not mentioned by tradition, Moikeha\nhad adopted a young son of Ahukai, the great-grandson and successor of\nPaumakua. The name of the boy was Laa, or Laa-mai-kahiki, to which it\nwas subsequently extended. The child-chief could not have been without\npolitical prospects, for he is referred to in the chants as \"Chief of\nKapaahu and Lord of Nualaka.\" Although the custom was common then,\nas now, among Hawaiians of every rank and condition, of exchanging\nand adopting children, the adoption of so promising a scion of the\nPaumakua line by a grandson of Maweke must have been the result of\nsome extraordinary compact, all reference to which has disappeared\nfrom tradition.\n\nTaking leave of their relatives on Oahu, Olopana and Moikeha, with\na considerable number of attendants, embarked for the island of\nHawaii, and established themselves at once in the beautiful valley of\nWaipio, in the district of Hamakua. What chief, if any, they found\nin possession there is not stated; but it was not long before the\nvalley was ruled by Olopana, with Moikeha as his principal captain and\nadviser. The young chief Laa accompanied his foster-father to Waipio,\nand there Moikeha began to instruct him in the manly accomplishments\nfor which in after-years he became distinguished.\n\nTo strengthen his rule and protect himself against the encroachments of\nneighboring chiefs, Olopana married Luukia, granddaughter of Hikapaloa,\nchief of Kohala, and a descendant of the ancient line of Nanaula, to\nwhich Olopana himself belonged by lineage still more direct. He urged\nhis brother to follow his example and connect himself by marriage with\nsome one of the ruling families of Hamakua. Such an alliance could\nhave been readily made by Moikeha, for his strain was undoubted, and\nin manly beauty and courtly graces he had scarcely a peer in all the\ngroup; but he declared that he had a wife in his spear and an heir in\nLaa, and would not create a jealousy in the family by adding to either.\n\nBut the brothers did not remain long in Waipio. A terrible hurricane,\nfollowed by storms and floods, completely devastated the valley,\ncompelling the inhabitants to abandon their homes and seek refuge\nelsewhere. Moikeha had never been satisfied with Waipio, and in the\nmidst of the ruin around them found little difficulty in persuading\nhis brother to make a bold push for the misty and far-off land of\nKahiki. Preparations for the journey were immediately made, and in five\nlarge double canoes the brothers, with Laa and a considerable body\nof attendants, set sail for the islands of the south. They knew the\ngeneral direction, and the sun and stars guided them in their course.\n\nA prosperous wind wafted them to the Society group, and they finally\nlanded on the island of Raiatea, and forcibly took, or in some other\nmanner secured, possession of the district of Moaula. Olopana was\naccepted as sovereign of the district, and soon became a ruler of\nopulence and distinction. Moikeha, still his chief adviser, built\na sumptuous residence and heiau for himself, called Lanikeha, or\n\"the heavenly resting-place,\" and became noted for his hospitality.\n\nFor some time--perhaps for four or five years--the brothers dwelt\ntogether in harmony, and then misunderstanding and trouble came between\nthem--it need scarcely be said, through a woman--which drove Moikeha\nagain to the sea and separated them for ever. A meddlesome native chief\nnamed Mua, who was jealous of the popularity of Moikeha and desirous\nof supplanting him in the favor of Olopana, called the attention of\nLuukia on several occasions to Moikeha's affluent style of living,\nand intimated that his purpose was to thereby secure the friendship\nof influential chiefs, and in the end wrest the sovereignty of the\ndistrict from his brother. Alarmed at last, she bore the tale to\nher husband, and at length succeeded in arousing his suspicions. A\ncoldness toward Moikeha very naturally followed. Olopana could not\nhelp but note his brother's increasing popularity, and one day took\noccasion to rebuke him for his extravagance and love of display,\nsuggesting, at the same time, that a more modest style of living would\ncomport better with his position. Moikeha, who had never harbored a\nthought that was not loyal to his brother, was profoundly grieved at\nthese words of suspicion, and resolved to leave Raiatea at once and\nreturn to the Hawaiian Islands. Feeling that he had gone too far in\nthus indirectly accusing his brother of meditated treachery, Olopana\nendeavored to persuade him to remain; but Moikeha's resolution could\nnot be shaken, and he set about preparing at once for his return to\nthe Hawaiian group.\n\nThe number of canoes manned and provisioned for the voyage is\nnot stated; but tradition avers that the fleet was equipped under\nthe superintendence of Moikeha's famous prophet and astrologer,\nKamahualele; and, with the priest Mookini, Laamaomao, the director of\nthe winds, and a large party of chiefs and retainers, the expedition\nset sail for Hawaii, the young chief Laa being left behind with\nOlopana.\n\nIt was one of the most imposing fleets that had ever sailed out of the\nharbor of Opoa. The large double canoe bearing Moikeha and his priests,\ngods, astrologer, principal navigator, wind director and personal\nattendants, was the same in which he had sailed for Kahiki. The kaulua\nwas nearly a hundred feet in length, and afforded ample accommodations\nfor the forty or more persons assigned to it. It was painted red,\nand at the masthead floated the pennon of a Polynesian alii.\n\nMoikeha embarked with a number of distinguished companions, but the\nmost noted was Laamaomao--a name signifying, perhaps, the sacred bluish\ngreen or wind clouds. He was the director of the winds, which were\nstored in his ipu, or calabash, and went forth at his bidding. He bore\na close resemblance to the AEolus of the Greeks. After accompanying\nMoikeha to the Hawaiian Islands he took up his abode near a place\ncalled Hale-a-Lono, a well-known eminence of Kaluakoi, on the island\nof Molokai, and was subsequently deified and worshipped as an aumakua,\nor god of the winds.\n\nWith musicians and drummers to enliven the spirits of the voyagers,\nand favoring winds from the ipu of Laamaomao, the journey seems to have\nbeen prosperous, and no incident of note occurred until the island of\nHawaii was sighted. As the green hills of Kau came to view songs and\nshouts of joy went up from the canoes. A voyage of over twenty-five\nhundred miles in open boats had tested the patience of the party,\nand land at last was a joyous sight to them all. Many leaped into the\nwater and swam beside the canoes. Mookini, the high-priest, burned\nincense before the gods, at the same time addressing them a prayer\nof thanksgiving, and Kamahualele, the astrologer and poet, recited\nan inspiring chant in further celebration of the occasion. The chant\nhas been preserved by tradition.\n\nSome of the early poetic accounts of the first appearance of the\nislands of Hawaii above the surface of the ocean mention Hawaii,\nthe largest of the group, as suddenly rising from the great deep\nand becoming a part of a row or cluster of islands \"stretching to\nthe farthest ends of Kahiki,\" from which it is conjectured that,\ncenturies back in the past, islands now no longer existing marked the\nway at intervals between the Society and Hawaiian groups. The other\nislands of the Hawaiian cluster are referred to as natural births,\ntheir parents being demi-gods or distinguished chiefs. Thus, in the\nlanguage of an old chant:\n\n\n \"Rising up is Hawaii-nui-akea!\n Rising up out of the night (Po)!\n Appeared has the island, the land,\n The string of islands of Nuuamea,\n The cluster of islands stretching to the farthest ends of Kahiki.\n To Kuluwaiea of Haumea, the husband,\n To Hina-nui-a-lana, the wife,\n Was born Molokai, a god, a priest,\n The first morning light from Nuuamea.\n Up stands Akuhinialaa,\n The chief from the foreign land;\n From the gills of the fish\n From the overwhelming billows of Halehale-kalani,\n Born is Oahu, the wohi,\n The wohi of Akuhinialaa,\n And of Laamealaakona the wife.\"\n\n\nKamahualele began by repeating an ancient story of the origin of\nthe several islands of the group, and concluded his chant with these\nhopeful words:\n\n\n \"O Haumea Manukahikele.\n O Moikeha, the chief who is to reside,\n My chief will reside on Hawaii--a!\n Life, life, O buoyant life!\n Live shall the chief and priest,\n Live shall the seer and the slave,\n Dwell on Hawaii and be at rest,\n And attain old age on Kauai.\n O Kauai is the island--a!\n O Moikeha is the chief!\"\n\n\nThus sang the poet, with his face toward the verdant slopes of Kau,\nwhile the canoes of the fleet gathered around him, that all might\nhear the words of one who read the fate of mortals in the stars.\n\n\n\n\nII.\n\nThe prediction of Kamahualele, inspired by a sudden view of the coast\nof Hawaii, was verified. A landing was made in the district of Kau,\nthe most southerly point of the island. There securing supplies of\nprovisions and water, the next landing was effected at Cape Kumukahi,\nin the district of Puna; but a recent eruption from the crater of\nKilauea, or a subterranean channel connected with it, had devastated\na wide strip of country near the coast, and after a brief stay sail\nwas made for Kohala. Landing in that district, Moikeha and his party\nwere well received by Kaniuhi, the alii-nui and grandson of Pili,\nand permission to offer sacrifices in behalf of the expedition in the\ngreat heiau of Mookini was accorded the high-priest of Moikeha, whose\nname, by singular coincidence, was identical with that of the temple,\nerected by the high-priest Paao more than two generations before.\n\nLeaving Kohala, Moikeha next touched at Hanuaula, on the island of\nMaui; but, without stopping to exchange courtesies with Haho, the\nnoted moi of that division of the island, he sailed immediately for\nOahu. His purpose was to visit his royal father, Mulielealii, whose\nresidence was at Ewa; but his priest and seer so strongly protested\nagainst the visit, declaring it to be contrary to the will of the gods,\nthat he directed his course around the northern side of the island,\ntouching at Makapuu and Makaaoa, and then sailing directly for the\nisland of Kauai.\n\nOn the evening of the second day after leaving Oahu, Moikeha anchored\nhis canoes in a roadstead not far from Kapaa, Kauai, where Puna,\nthe governing alii of the island, held his court, surrounded by the\nchiefs of his family and a large number of retainers. Puna was one\nof the most popular rulers in the group, and, strict as he may have\nbeen in the exercise of his prerogatives, was always merciful in\ndealing with offences thoughtlessly or ignorantly committed. He would\npardon the humble laborer who might inadvertently cross his shadow\nor violate a tabu, but never the chief who deliberately trespassed\nupon his privileges or withheld a courtesy due to his rank. His\ndisposition was naturally warlike, but as the condition of the\nisland was peaceful, and military force was seldom required except\nin repelling occasional plundering raids from the other islands, he\nkept alive the martial spirit of his chiefs and subjects by frequent\nsham fights, marine drills, and the encouragement of athletic games\nand friendly contests at arms, in which he himself sometimes took\npart. Feasting and dancing usually followed these warlike pastimes,\nand the result was that the court of Puna became somewhat noted for\nthe chivalry of its chiefs and the splendor of its entertainments.\n\nPuna had but one child, a daughter named Hooipo. Tradition describes\nher as having been, like the most of royal daughters painted by the\npoets, a very comely maiden. She was therefore the pride and glory\nof the court, and as she grew to a marriageable age her favor was\nsought by a number of aspiring chiefs whose rank entitled them to\nconsideration; but, flattered by the contest for her smiles, and\nnaturally vain of a face which the unruffled waters told her was\nattractive, she evinced no haste in making choice of a husband.\n\nThis tardiness or indecision was but very gently rebuked by\nPuna. Although one tradition gives him two daughters, Hooipo was\ndoubtless his only child, and he was therefore indisposed to hasten\nan event which would probably lead to their separation. But, as time\npassed, the suitors of the young chiefess became so persistent, and\nthe rivalry for her assumed so bitter and warlike an aspect, that\nPuna deemed it prudent for her to restore harmony among the rivals\nby making a choice at once. But for no one of them did she seem to\nentertain a decided preference, and therefore suggested that, since\na choice must be made, she was willing to leave it to the arbitrament\nof such manly contest between the rivals as might comport with their\ndignity and the character of the prize at stake. Puna eagerly accepted\nthe suggestion, as it opened the way to a selection without incurring\nthe enmity of all but the one chosen.\n\nBut what should be the nature of the contest? Each of the rival chiefs\nwas probably noted for his skill in some especial accomplishment,\nand the difficulty was in naming a trial that would seem to be just\nto all. Unable to decide the matter himself, Puna appealed to the\nhigh-priest, and the next day announced that his palaoa--a talisman\nconsisting of a whale's tooth, carved and sanctified--would be sent\nby a trusty messenger to the little island of Kaula; that four days\nthereafter the rival chiefs should, each in his own canoe, start at\nthe same time and place from Kauai, and the one who returned with\nthe palaoa, which the messenger would be instructed to give to the\nfirst of the contesting chiefs to land and claim it on the rocks of\nKaula, should be the husband of Hooipo, and the others must remain\nhis friends. The size of the canoes was left to the discretion of\nthe several contestants, but as no more than four assistants would be\nallowed to each, very large canoes, of course, would not be used. Any\nmeans of speed might be employed, including oars, paddles and sails.\n\nThe contest was admitted to be as fair as any that could be devised,\nand the rival chiefs declared themselves satisfied with it, and began\nto prepare for the race by securing suitable canoes and skilful and\nstalwart assistants. It promised to be an exciting contest, and the\nwhole of Kapaa was on tiptoe to witness the start.\n\nAfter a few days of preparation the messenger of Puna was despatched\nwith the palaoa to Kaula, with instructions to place it in the hands\nof the first of the contesting chiefs to claim it on that island. The\nmessenger had been gone two days, and had probably reached his\ndestination, as the distance to be travelled was but little more than\na hundred miles, and the rival chiefs had everything in readiness to\nbend their sails for Kaula, when Moikeha, as already stated, anchored\nhis fleet in the evening off Kapaa.\n\nEarly next morning, with his double canoe flying the standard of his\nrank and otherwise becomingly dressed, Moikeha went ashore, where\nhe was cordially received by the chiefs of the district, and in due\ntime escorted to the sovereign mansion and presented to Puna. Without\nreferring to his family connections, he simply announced that he was a\nchief from the distant land of Kahiki, and was traveling through the\nHawaiian group on a tour of observation and pleasure. He wore a maro\nfringed with shells, a kihei or mantle of finely-woven and decorated\ncloth, and on his head a lei-alii of brilliant feathers, while from\nhis neck was suspended by a cord of plaited hair a curious ornament\nof mother-of-pearl set in ivory. He was a handsome representative of\nsavage manhood, and his bearing was dignified, correct and courtly.\n\nDuring his audience with Puna, Moikeha met Hooipo--most likely by\naccident, but he was so charmed by her bright eyes that he did not\nleave the mansion until he found occasion to exchange a few pleasant\nwords with her. They seemed to be mutually pleased with each other, and\nMoikeha accepted the invitation of the chief to consider himself his\nguest until the next day, at the same time allowing him to send fresh\nprovisions to his people, whose canoes had been drawn up on the beach.\n\nA brilliant entertainment of feasting, music and dancing in honor\nof the distinguished stranger followed in the evening, during which\nMoikeha was favored with the companionship of Hooipo, and learned of\nthe contest about to take place between the rival chiefs of Kauai to\ndetermine to whom she should be given in marriage.\n\nHilarity and feasting were the order of the next day and evening,\nfor on the morning following the contesting chiefs were to start\nfor Kaula under the eye of Puna. Their well-equipped canoes were on\nthe beach, and their crews, drilled to work sail and oar together,\nwere in readiness.\n\nMorning came, and with it a large concourse of people to witness the\ndeparture of the chiefs. The canoes and their attending crews were\nexamined, and many wagers laid on the result of the race. Finally\nthe contesting chiefs made their appearance, followed shortly after\nby Puna and the most of his household, including Hooipo, who was\nconveyed to the beach in a manele borne on the shoulders of four\nstout attendants. She was attired in an embroidered pau--a short skirt\nof five thicknesses of thin kapa cloth reaching to the knees--and a\ncape or short mantle trimmed with feathers. Her hair was braided in\na single strand at the back; her head and neck were adorned with leis\nof flowers and feathers, and her limbs were ornamented with circlets\nof shells and tinted seeds.\n\nEverything being in readiness, the contending chiefs, eight in number,\nappeared before the alii-nui, and, bowing low, proceeded in turn\nto recite their kuauhaus, or genealogies, as they had been called\nupon to do, to show in a formal manner that all their strains were\nnoble. As each concluded he again bowed, giving Hooipo a smile and\nlook of confidence, and stepped back to await the signal of departure.\n\nThe last of them had given his pedigree, the terms of the contest\nhad again been announced in form by a herald, and Puna was about\nto order the simultaneous launching of the canoes, when Moikeha,\nwhose presence had not before been observed by the chiefs, suddenly\npresented himself before the alii-nui, and, bowing first to him and\nthen courteously to the chiefs, said:\n\n\"Great chief, as this trial seems to be free to all of noble blood, I\naccept the terms, and ask permission to present myself as a contestant\nfor the prize.\"\n\nThe chiefs exchanged glances of surprise, and a pleased expression\nlighted up the face of Hooipo, who until that moment had manifested\nbut little interest in what was transpiring around her.\n\nPuna hesitated a moment, and then graciously replied:\n\n\"Noble stranger, if your rank is level with the conditions, and the\nchiefs now ready for departure urge no objection, my consent will\nnot be withheld.\"\n\nA hurried consultation among the chiefs showed that some of them\nobjected; but as the stranger, with no knowledge of the coast and\napparently no canoe or crew in readiness, did not seem to be a\ncompetitor to be feared, it was finally agreed that, should he be\nable to establish his rank, which a few of them doubted, he might be\nadmitted to the contest.\n\nThis resolution having been communicated, Moikeha gracefully bowed\nhis thanks, and then began to recite his genealogy. Curious to learn\nthe strain of the courtly stranger, the chiefs pressed around him,\neagerly listening to every word. He began with Wakea, away back in the\npast, when his ancestors were residents of other lands referred to in\nHawaiian story. Giving the record of thirteen generations, he brought\nthe connection down to Nanamaoa, the pioneer of the first migratory\ninflux to the Hawaiian group seven hundred years before. Thence,\ngeneration by generation, naming father, mother and heir, he traced\ndown a line of sixteen successors to Maweke. Pausing a moment, while\na look of surprise and wonder was exchanged by the listening chiefs,\nMoikeha continued:\n\n\"Maweke the husband,\n\n\"Naiolaukea the wife;\n\n\"Mulielealii the husband,\n\n\"Wehelani the wife;\n\n\"Moikeha the husband,\n\n\"Hooipo the wife.\"\n\nApplause followed this announcement by the stranger that he was\nthe son of Mulielealii, the alii-nui of Oahu, and the jesting and\ngood-natured manner in which he concluded the kuauhau by predicting\nhis success in the coming contest, and marriage with Hooipo, made him\nno enemies among the competing chiefs. Hooipo was now sure that she\ncould make a choice without the trouble and excitement of a race to\nKaula; but the canoes were ready, and all she could do was to hope\nand pray that Moikeha would bring back the palaoa.\n\nBut what were Moikeha's preparations for the race? When asked by Puna,\nhe pointed to a small canoe with an outrigger drawn up on the beach,\nand a single long-haired man of strange aspect standing motionless\nbeside it with a paddle in his hand. Puna shook his head doubtingly,\nand Hooipo looked disappointed. Others who noted the stranger's slim\npreparations for the race imagined that he was treating the contest\nas a jest; but he announced himself in readiness, and the signal for\ndeparture was given.\n\nThe chiefs sprang toward the beach, and in a few minutes had launched\ntheir canoes and passed through the heavy surf, when with strong and\nsteady pulling the race began in earnest for the open sea. Moikeha\nalone seemed to be in no haste. He took formal leave of Puna, and,\nnoting Hooipo's look of impatience, smilingly said to her as he\nturned toward the beach: \"I will bring back the palaoa!\" The assurance\ncontented her. The other canoes were beyond the surf, but she believed\nhim and was happy.\n\nSatisfying himself that the sail was ready for use and everything\nrequired for the voyage aboard, Moikeha and his assistant shoved\ntheir canoe into the water, and with a few vigorous strokes of their\npaddles dashed through the surf. The passage was so adroitly made\nas to attract the attention of the many who witnessed it from the\nshore. For a few minutes the canoe remained almost motionless, except\nas it was tossed from wave to wave. Then the sail was spread. This\nmovement was unaccountable to those on shore, for the little wind\nstirring was directly from the west, to which point the canoe was\nbearing for an offing to round the southern capes of the island. But\nif the witnesses were surprised at the spreading of a sail under\nsuch circumstances, they were little less than astounded when they\nsaw the sail fill with wind and the canoe suddenly speed out to sea\nas if driven by a hurricane.\n\nMoikeha's long-haired companion was Laamaomao, god of the winds, who\nhad accompanied him from Raiatea. Behind the sail sat the friendly\ndeity, from whose exhaustless ipu of imprisoned winds a gale was\nsent forth which carried the canoe to Kaula before daylight the next\nmorning. Effecting a landing soon after sunrise, Puna's messenger was\nfound, and at once delivered to Moikeha the palaoa, which he had been\ninstructed to surrender to the chief first demanding it. Content in\nthe possession of the talisman, Moikeha and his companion remained\non the island for refreshment until past midday, and then started\non their return to Kauai, favored by the same winds that had borne\nthem to Kaula, but proceeding with less haste. Toward night the eight\nother chiefs landed within a few hours of each other, and great was\ntheir astonishment on learning that the palaoa had been delivered to\na chief claiming it early that morning.\n\n\"He must have had wings,\" said one of them.\n\n\"He was surely helped by the gods,\" suggested another, who had been\nthe first to land after Moikeha. \"But for that the palaoa would have\nbeen mine, as you all know. But who can struggle with the gods? Let\nus not incur their anger by complaint.\"\n\nAs it was easy for the others to reconcile themselves to Moikeha's\nsuccess, good-humor was soon restored, and the next morning, in company\nwith the messenger, they all re-embarked for Kauai. On the evening\nof the same day Moikeha landed at Kapaa, and hastened to place in the\nhands of Puna the talisman which made him the husband of Hooipo. Now\nassured of the rank of the victor, Puna was gratified at his success,\nand Hooipo made no disguise of her joy. Tradition says she fell in\nlove with the handsome stranger on first beholding him; but be that\nas it may, when he returned from Kaula with the palaoa she was frank\nenough to confess that his success had made her happy.\n\nIn the course of a few days all of the defeated chiefs returned to\nKapaa, and Moikeha invited them to a feast, over which they forgot\ntheir rivalry and renewed the pledges of friendship embraced in\nthe terms and made a condition of the contest. They sought by many\ningenious ways to draw from Moikeha the secret of his success; but he\nfailed to enlighten them, and they were compelled to content themselves\nwith the belief that he had been assisted by some supernatural power,\npossibly by Apukohai, the great fish-god of Kauai, who sometimes\nseized canoes and bore them onward with almost incredible velocity.\n\nIn due time Hooipo became the wife of Moikeha, who, on the death of\nPuna, succeeded him as the alii-nui of Kauai, where he remained to\nthe end of his life. He was blessed with a number of sons, through\none of whom, it may be mentioned, the sovereignty of the island was\ncontinued in the family after Moikeha was laid under the black kapa.\n\n\n\n\nIII.\n\nTradition next refers to Moikeha about twenty-five years after his\nmarriage with Hooipo. The death of Puna had left him the sovereignty\nof Kauai, and his principal residence was at Waialua. He had seven\nsons, and his court, like that of his predecessor, was noted for the\ndistinguished chiefs, priests, prophets and poets connected with it.\n\nAs the life of Moikeha was drawing to a close a strong desire possessed\nhim to see once more his foster-son Laa, whom, on his departure from\nRaiatea, he had left with his brother Olopana, whose presumptive\nheir and successor the young chief had become. In preparation for\na journey thither he ordered a number of large double canoes to be\nrepaired and put in order for the open sea, and had some time before\ndespatched a large party of hunters to the cliffs along the coast for\nthe feathers of the mamo, from which to fabricate a royal mantle for\nthe ward of his youth.\n\nAs but a single small yellow feather of the kind used in a royal mantle\nis found under each wing of the mamo, the task of securing the many\nthousands required was by no means a brief or easy service; but in\ntime the feathers were gathered and the cloak was completed. As the\nchoicest feathers alone were used, the garment was one of the most\nbrilliant and elaborate ever made on Kauai, and represented the labor\nof a hundred persons for a year.\n\nBut when everything was in readiness for his departure for the south,\nMoikeha concluded that he was too old and feeble to undertake the\nvoyage. In this conclusion he was sustained by the auguries of the\nprophets and the persuasion of his sons. His third son was Kila. He\nwas distinguished for his capacity and courage, and especially for\nhis skill as a navigator, and it was finally decided that he should\nmake the journey to Raiatea as the messenger of Moikeha, and invite\nLaa to revisit the Hawaiian group, assuring him of the feeble health\nof his foster-father and of his anxiety to embrace him before death\nseparated them for ever.\n\nKila was delighted with the mission. For several years intercourse\nbetween the Hawaiian and southern groups had been almost completely\nsuspended, but from boyhood his dreams had been of visits to the\nfar-off and misty shores of Kahiki, of which he had heard Moikeha\nspeak; and now that an opportunity was presented for gratifying\nhis appetite for adventure in unknown seas, his joy was boundless,\nand so vigorously did he push the work of preparation that in a few\ndays the canoes were equipped and provisioned for the voyage. The\nprovisions consisted, in long voyages of that period, of dried fish,\ndried bananas and plantains, cocoanuts, yams and potatoes, with\npoi and paiai, fresh fruits and cooked fowls and pigs, for early\nconsumption. Large calabashes of fresh water were also provided,\nbut frequent baths largely diminished the craving for that necessity.\n\nSacrifices were offered, the auguries were pronounced favorable,\nand the fleet of double canoes set sail for the south. Kila was\naccompanied by three of his brothers, and, more important still, by\nthe venerable Kamahualele, the friend and astrologer of Moikeha, who\nhad borne him company from Raiatea more than a quarter of a century\nbefore, and chanted his inspired visions of the future off the coast\nof Kau. He went as Kila's chief navigator and especial counsellor.\n\nThe fleet passed through the group and took its final departure from\nthe most southern point of the island of Hawaii. Wind and weather were\nboth favorable, and without a mishap of consequence the expedition\narrived in due time at Raiatea, first touching for guidance at some\nof the other islands of the southern group.\n\nKila landed at Opoa through the sacred entrance of Avamoa. His flag\nand state were recognized by Olopana, who was still living, and the\nsons of Moikeha and their personal attendants were ceremoniously\nconducted to the royal mansion, where Kila made known the purpose of\nhis visit. Olopana was greatly interested in the story of Moikeha's\nsuccessful establishment on Kauai, but refrained from referring to\nthe circumstances which led to their separation many years before. He\nwas also informed of the death of his father, Mulielealii, and the\nsuccession of his brother Kumuhonua to the rank and authority of\nalii-nui of Oahu.\n\nWith the affectionate greetings of Moikeha, Kila presented to Laa\nthe brilliant mamo, or royal mantle, of which he was made the bearer,\nand expressed the hope that he would comfort the few remaining days of\nhis foster-father by returning with him on a visit to Kauai. Olopana\nstrongly objected to the proposed journey, urging his advanced years\nand the probability of his early death; but when assured by Laa of\nhis speedy return he reluctantly consented, and after a round of\nhospitable feasts and entertainments, in his own double canoes, and\nattended by his priest, astrologer, master of ceremonies, musicians,\nand a number of knightly and noble friends, Laa accompanied Kila and\nhis party back to Hawaii.\n\nThe voyage was made in good time, and as the combined fleet, with\ncanoes of royal yellow and pennons flying, coursed through the group\nto Kauai, stopping at several points to exchange courtesies with the\nruling chiefs, it attracted unusual attention; and when Laa landed\nat Waialua, on the island of Oahu, to greet his relatives, and the\npeople learned that the son of Ahukai had returned from the distant\nland of Kahiki rich in honors and possessions, they strewed his path\nwith flowers and welcomed him as if he were a god.\n\nProceeding to Kauai, after a brief stay at Waialua, Laa was\naffectionately received by Moikeha, his foster-father, who had left\nhim a child in Kahiki, and for a month or more the Kauaian court\nblazed nightly with feasts and festivals given in his honor.\n\nReturning to Oahu, Laa took up his residence for a time at Kualoa. A\nlarge mansion was constructed for him, with ample accommodations for\nhis friends and retainers, and the chiefs of the island esteemed it\nan honor to share his friendship and accept his hospitality.\n\nThere was no jealousy of Laa, for it was known that he would soon\nreturn to Raiatea, there to permanently remain as the heir and\nsuccessor of Olopana. In his veins ran the noblest blood of Oahu. He\nwas the son of the great-grandson of the great Paumakua in direct and\nunchallenged descent, and the adopted heir of the grandson of Maweke,\nthe proud descendant of the Nanaula dynasty of kings.\n\nIt was not deemed well that the line of Paumakua, through so\ndistinguished a representative as Laa, should be perpetuated solely\non a foreign soil. From a suggestion the matter came to be seriously\ndiscussed by the leading chiefs, and finally Laa was approached\non the subject. Being a young man, the patriotic proposal of the\nchiefs very naturally accorded with his tastes, and, without great\npersuasion, he expressed a willingness to comply with what seemed to\nbe a general request.\n\nBut the approval of Laa did not quite settle the delicate question,\nas the chiefs at once observed on casting around for a suitable\nwife for so desirable a husband. The most of them had daughters\nor sisters of eligible rank and age. But which one of them should\nthey select? Whose family should be so honored? They were willing to\nleave the choice to Laa, but, sagaciously anticipating the result,\nhe declined to make the selection.\n\nAs usual in momentous cases of doubt, the high-priest was consulted,\nand the matter was settled in a manner quite satisfactory to Laa. It\nwas agreed that he should marry three wives, all on the same day, and\nthe maidens selected were Hoakanui, daughter of Lonokaehu, of Kualoa;\nWaolena, daughter of a chief of Kaalaea; and Mano, daughter of a chief\nof Kaneohe. All were noted for their beauty and distinguished blood.\n\nThe three brides were brought to the mansion of Laa, at Kualoa, on the\nday fixed for the triple marriage, and the event was celebrated with\nsplendor and enthusiasm. The hoao, or marriage agreement, was made\npublic by a herald, as was then the custom among the nobility; the\nbrides, attired becomingly and decked with garlands, were delivered\nin form to the bride-groom, and in the evening a feast was served\non the grounds to more than a thousand guests, with hula, mele,\nand other festive accompaniments, including mele-inoas, or songs of\npersonal application to the new wives and their husband.\n\nThis triple marriage is one of the most thoroughly-established\nincidents of remote Hawaiian tradition. After his marriage Laa\nremained a year at Kualoa, and then began to prepare for his return\nto Raiatea. He looked forward to his departure with mingled feelings\nof regret and satisfaction, for his brief married life had been\nsingularly as well as most bountifully blessed. On the same day he\nhad been presented with a son by each of his three wives, and an\nancient chant thus refers to the event:\n\n\n \"O Ahukai, O Laa-a, O Laa,\n O Laa from Kahiki, the chief;\n O Ahukini-a-Laa,\n O Kukona-a-Laa,\n O Lauli-a-Laa, the father\n The triple canoe of Laa-mai-kahiki,\n The sacred first-born children of Laa,\n Who were born on the same one day.\"\n\n\nMoikeha died soon after, and Laa bade farewell to the Hawaiian Islands\nand returned to Raiatea just in time to receive the dying blessing of\nOlopana. As he had promised, he left his three wives and their sons\nin Oahu, where they were well cared for. The names of the children,\nas mentioned in the chant quoted, were Ahukini-a-Laa, Kukona-a-Laa,\nand Lauli-a-Laa, from whom it was in after-generations the pride\nand glory of the governing families of Oahu and Kauai to trace their\nlineage. From Ahukini-a-Laa Queen Kapiolani, wife of Kalakaua, the\npresent sovereign of the islands, is recorded in descent through a\nline of Kauaian chiefs and kings.\n\nKila, after his return from Raiatea, established himself in the valley\nof Waipio, on the island of Hawaii, and became prosperous in the\npossessions abandoned by his uncle Olopana a generation before. He\nwas the ancestor of several prominent Hawaiian families, who traced\ntheir descent to him as late as during the reign of Kamehameha I.\n\nWith the return of Laa to Raiatea all communication between the\nHawaiian and southern groups seems to have abruptly terminated,\nand for a period of about six hundred years, or until the arrival\nof Captain Cook in 1778, the Hawaiians learned nothing of the great\nworld beyond their little archipelago, and knew that lands existed\nelsewhere only through the mysterious mooolelos of their priests,\nand a folk-lore consisting of broken chains of fables and tales of the\npast in which the supernatural had finally become the dominant feature.\n\n\n\n\n\n\n\n\nTHE APOTHEOSIS OF PELE.\n\n\nCHARACTERS.\n\n Pele, goddess of the volcanoes.\n Moho,\n Kamakaua and\n Kanehekili, brothers of Pele.\n Kalana, a chief from the southern islands.\n Kamaunui, wife of Kalana.\n Hina, daughter of Kalana and Kamaunui.\n Olopana, chief of Oahu and husband of Hina.\n Kahikiula, brother of Olopana.\n Kamapuaa, the monster son of Hina.\n\n\n\n\nTHE APOTHEOSIS OF PELE.\n\nTHE ADVENTURES OF THE GODDESS WITH KAMAPUAA.\n\n\nI.\n\nIn the pantheon of ancient Hawaiian worship--or, rather, of the worship\nof the group from the twelfth century to the nineteenth--the deity\nmost feared and respected, especially on the island of Hawaii, was\nthe goddess Pele. She was the queen of fire and goddess of volcanoes,\nand her favorite residence was the vast and ever-seething crater\nof Kilauea, beneath whose molten flood, in halls of burning adamant\nand grottoes of fire, she consumed the offerings of her worshippers\nand devised destruction to those who long neglected her or failed to\nrespect her prerogatives.\n\nHer assistants and companions, as related by tradition, were her\nfive brothers and eight sisters, all of them clothed with especial\nfunctions, and all but little less merciless and exacting than\nPele herself. The first in authority under Pele was Moho, king of\nsteam. The others were charged, respectively, with the duties of\ncreating explosions, thunders and rains of fire, moving and keeping\nthe clouds in place, breaking canoes, fighting with spears of flame,\nhurling red-hot masses of lava, and doing whatever else the goddess\ncommanded.\n\nAs the family claimed tribute of the entire island of Hawaii, to\nreceive it they frequently visited the active and extinct craters\nof other districts, and earthquakes heralded their departure from\nKilauea. The temples of Pele were numerous, particularly in the\nneighborhood of old lava-flows, and their priests were always well\nsustained. The crater of Kilauea was especially sacred to the goddess,\nand the earth around it could not be safely disturbed. An offering\nwas first made of a part of everything eaten there, and fruits, pigs,\nfowls, fish, and sometimes human beings, were thrown into the crater\nto appease the wrath of the goddess and avert a threatened overflow.\n\nThe Pele family was neither connected with, nor controlled by,\nthe supreme gods of Hawaiian worship, nor was it a part either of\nthe ancient or later theocracy of the group, as brought down by\nthe priesthood of Hika-paloa, the godhead and trinity of original\ncreation. It was an indigenous and independent development of the\ntwelfth century, until which period the family was unknown on Hawaii;\nand the strong hold it secured and for centuries maintained in the\nnative heart was due partly to a popular faith in, and worship of, the\nspirits of departed chiefs and ancestors, and partly to the continued\nand ever-visible evidences of the power and malignity of the volcanic\ndeities. And so, indeed, was it with the many other deities of Hawaiian\nadoration. While Kane was deemed the creator and undoubted superior of\nthem all, they were seldom restrained in the exercise of their several\nfunctions, and individual appeals to them through their priests were\nnecessary to secure their favor or placate their wrath.\n\nWith this brief reference to the worship and attributes of the terrible\ngoddess and her family, the story of their mortal lives will now be\ntold, and a plain relation given of the strange events which led\nto their apotheosis. Every tradition refers to them as deities at\nthe time of their arrival at Hawaii and occupation of Kilauea, and\nall abound in marvellous tales of their exploits, the most wonderful\nbeing connected with the Oahuan warrior Kamapuaa, one of the lovers of\nPele, who was transformed by the bards into a supernatural monster--a\nbeing half-man and half-hog--with powers almost equal to those of\nPele herself. A careful analysis, however, of the various mooolelos\nof Pele and her family renders it plain that they came to the group\nas simple human beings, and as human beings lived and died, as did\nalso Kamapuaa, and that superstition subsequently elevated their\nmortal deeds to the realms of supernatural achievement.\n\nThe Pele family came to Hawaii during the reign of Kamiole, the\nusurper, from one of the southern islands--probably Samoa--in about the\nyear A.D. 1175. It was of chiefly blood, and also of priestly lineage,\nand, to escape the penalties of defeat, had, at the close of a long\nand disastrous war, fled northward and found a home on Hawaii. The head\nof the family had fallen in battle, and Moho, the eldest of the sons,\nassumed the direction of what remained of the once powerful household.\n\nThe fugitives first landed at Honuapo, in the district of Kau, but,\nfinding no lands there available, coasted along to the southern\nshores of Puna, and finally located in the valleys back of Keauhou,\namong the foothills of Mauna Loa, including the crater of Kilauea. A\nfew miles to the westward an overflow had reached the sea the year\nbefore, and as the volcano was still active, and earthquakes were\nof frequent occurrence in the neighborhood, the valleys had been\ndeserted, and the new-comers who boldly settled there were soon\nspoken of as being under the especial protection of the gods, since\nthey seemed to fear neither earthquakes nor threatened inundations\nof fire. Under the circumstances almost everything they did was\ncredited to supernatural agencies, and it was not long before Pele,\nMoho and Kamakaua--the three most influential members of the little\ncommunity--were regarded as kahunas of unusual sanctity and power.\n\nThe Pele family proper consisted, at that time, of Pele, her two\nbrothers, Moho and Kamakaua, and a younger sister named Ulolu, who\nwas after her apotheosis known as Hiiaka-ika-pali-opele. With them,\nhowever, were a number of relatives--principally females, whose\nprotectors had perished in the struggle preceding their departure\nfrom Samoa--and about thirty attendants. The brothers were large,\nstalwart men, who had distinguished themselves in arms in their\nnative land, and their attendants were warriors of tried courage\nand capacity. From these companions and assistants were created the\nthree additional brothers and seven sisters of Pele mentioned in the\nmeles of the bards. One of the former--Kanehekili--is said to have\nbeen a hunchback, as was also Kamakaua, but the fighting qualities\nof neither seem to have been impaired by the deformity.\n\nPele was as courageous as she was personally attractive. She had taken\nan active part in the wars of her father, and with her own hand had\nslain a chief who attempted to abduct her. Her brothers were devoted\nto her, and her bright eyes and queenly presence commanded the respect\nand homage of all who approached her.\n\nAnd now, cultivating their lands in the valleys back of Keauhou, and\nliving contentedly and without fear of molestation, we will leave the\nlittle colony for a time and refer to another important character in\nthe story we are telling--Kamapuaa, the traditional monster of Oahu,\nwhose deeds so aggrandize the folk-lore of that island. In some meles\nhe is depicted as a hog with a human head, and in others as a being\nwith a human form and head of a hog; but in all he is described as\na monster of prodigious bulk and malicious and predatory propensities.\n\n\n\n\nII.\n\nGlancing back a half-century or more before the landing of the Pele\nfamily in Puna, we note the arrival in the group of a number of\nindependent parties of immigrants or adventurers from the southern\nislands. Among them were the chiefs Kalana and Huma. They came with\nconsiderable of a following, including the beautiful Kamaunui and a few\nof her relatives. The party landed on the island of Maui, and, after\nsome wandering and change of locations, finally settled in Waihee, a\nspot noted for its beauty and natural advantages. Huma loved the fair\nKamaunui. He had whispered soft words to her on their long journey\nfrom Kahiki, and fed her with the choicest food to be found among\nthe stores of his great double canoe; but she loved Kalana better,\nand, when she became his wife, Huma abruptly left Waihee, returning,\nit is supposed, to his native land.\n\nThe only child of this marriage was Hina, who on reaching womanhood\nbecame the wife of Olopana, a chief of the island of Oahu. Although\nof the same name, he was in nowise related to the Olopana who was\nthe brother of Moikeha and grandson of Maweke. This chief had arrived\nfrom the south a few years before his marriage with Hina, and, with\nhis younger brother, Kahikiula, settled in Koolau, or on the Koolau\nside of the island of Oahu, where he had acquired very considerable\npossessions. By what chance he met Hina, or through what influence\nhe won her, tradition does not mention, but as his wife she went with\nhim to Oahu, and there remained.\n\nHina was fair, and Kahikiula, unlike his brother, was young and\nhandsome. They were happy in the society of each other, and were\ntherefore much together. She went with him to the hills for wild\nfruits and berries, and he followed her to the sea-shore to gather\nshells and limpets. The jealousy of Olopana was at last aroused,\nand when Hina presented him with a son he charged Kahikiula with its\npaternity and refused to accept the child as his own. This estranged\nthe brothers and made the lot of Hina miserable.\n\nFrom its birth Olopana disliked the child, and in his resentment\nnamed it Kamapuaa, signifying a hog-child, or child of a hog. As the\ninfant showed no marked physical characteristics of that animal, it is\nprobable that Olopana fastened upon it the graceless appellation in a\nspirit of retaliation. But, whatever may have prompted its bestowal,\nthe child certainly bore the name through life, thus giving to the\nbards who chanted the story of his acts the cue and pretext for\nshaping him into the monster depicted by tradition.\n\nHaving no love for Kamapuaa, Olopana took little interest in his\ngrowth from year to year to the mighty manhood which he finally\nattained, and which excited the admiration of all others. The more\nKamapuaa was praised the greater dislike did Olopana feel for him,\nand at length the presence of the young giant became so obnoxious to\nhim that he ordered him, under penalty of death, to leave the district.\n\nFailing to understand the cause of this unnatural hatred, the anger of\nKamapuaa was at last aroused, and he strode away from the home of his\nyouth with his heart filled with bitterness and vows of vengeance. As\nhe left, Kahikiula presented him with a long and finely-finished\nspear tipped with bone, and his mother threw over his broad shoulders\nthe feather cape of a chief, and hung around his neck a palaoa,\nor talisman carved from the tooth of some great animal of the sea.\n\nKamapuaa knew of a large cavern in the hills some miles distant from\nKoolau, the name by which will be designated the place of his birth,\nand thither he repaired and took up his residence. He led a wild,\npredatory life, and was soon joined by others as reckless as himself,\nuntil the party numbered fifty or sixty in all. Made bolder by\nthis following, Kamapuaa began to harass the estates of Olopana. He\nstole his pigs, fowls and fruits, and whatever else his little band\nrequired, and delighted in breaking his nets, cutting adrift his\ncanoes and robbing his fish-ponds. In a spirit of youthful bravado\nhe had his body, from his loins upward, tattooed in black, shaved\nhis head and beard to the resemblance of bristles, and hung from his\nshoulders a short mantle of tanned hog-skin, the hair being left to\nbe worn on the outer side. In this guise his name did not seem to\nbe altogether inappropriate, and he was pleased at the terror his\nappearance inspired.\n\nBecoming still bolder, Kamapuaa resolved to inaugurate a more vigorous\nwarfare upon Olopana, and began to cut down his cocoanut-trees and\ndestroy his growing crops. This brought the matter to a crisis,\nas such acts were always regarded as a declaration of war. The\ndepredations of Kamapuaa were invariably committed at night, and\nit was some time before the real aggressors were discovered. Koolau\nwas filled with stories of the marauding exploits of a lawless band,\nled by a monster half-man and half-hog, and the kahunas were called\nupon to ascertain the character of the spoilers, and, if found to be\nsupernatural, placate them with sacrifices.\n\nWhile the kilos were plying their arts the mystery was suddenly\nsolved in a more practical manner. Detected one night in destroying\nthe walls of one of Olopana's fish-ponds, Kamapuaa and a number of his\nparty were secretly followed to their hiding-place in the hills. This\ninformation was brought to Olopana, and he promptly equipped a small\nforce of warriors to follow and capture or destroy the plundering band,\nwhich, he was enraged beyond all measure in learning, was under the\nleadership of his outcast son or nephew, Kamapuaa.\n\nBut the task of capturing or destroying Kamapuaa and his band was\nby no means an easy one. Of the party first sent to attack them in\ntheir mountain stronghold all were killed with the exception of a\nsingle warrior, and he was allowed to return to tell the tale of the\nslaughter and take to Olopana the defiance of Kamapuaa.\n\nThis satisfied the chief that Kamapuaa's purpose was rebellion as\nwell as pillage, and a force of six hundred warriors was organized and\nsent against the outlaws. This forced Kamapuaa to change his tactics,\nand, leaving their retreat, in which they might have been surrounded\nand brought to submission by famine, the rebels retired farther back\ninto the mountains, where they for months defied the whole force\nof Olopana. Frequent skirmishes occurred and many lives were lost,\nbut every attempt to surround and capture the desperate band was\nfrustrated by the dash and sagacity of their leader.\n\nOnce, when closely pursued and pressed against the verge of a narrow\ngorge, the rebels crossed the chasm and escaped to the other side\nby some means unknown to their pursuers, and the story was told and\nbelieved that Kamapuaa, taking the form of a gigantic hog, had spanned\nthe gorge and given his followers speedy passage over his back to the\nother side, when he leaped across at a single bound and escaped with\nthem. The spot marking this marvellous achievement is still pointed out\nat Hauula, and the tracks of the monster in the solid rock are shown.\n\nIt is difficult to say just how long this desultory fighting continued,\nbut in the end the rebels were surrounded and nearly destroyed,\nand Kamapuaa was captured unhurt and delivered over to Olopana,\nto the great joy and relief of the people of Koolau. Olopana had\nerected a heiau at Kaneohe, where Lonoaohi officiated as high-priest,\nand thither he resolved to take his rebellious son or nephew, and\noffer him as a sacrifice to the gods. Hina pleaded for the life of\nKamapuaa, but Olopana could not be moved. Satisfied that he would\nlisten to no appeals for mercy, she determined to save her son,\neven at the sacrifice of her husband, and to that end secured the\nassistance of the high-priest, through whose treachery to Olopana\nthe life of Kamapuaa was saved.\n\nOn the day fixed for the sacrifice Kamapuaa, carefully bound and\nstrongly guarded, was taken to the heiau, followed by Olopana, who\nwas anxious to witness the ghastly ceremonies, and with his own eyes\nsee that his troublesome enemy was duly slain and his body laid upon\nthe altar. In offering human sacrifices the victim was taken without\nthe walls of the heiau and slain with clubs by the assistants of the\nhigh-priest. The body was then brought in and placed upon the altar\nin front of the entrance to the inner court, or sanctuary, when the\nleft eye was removed by the officiating priest, and handed, if he was\npresent, to the chief who had ordered the sacrifice. This being done,\nthe offering was then ceremoniously made, and the body was left upon\nthe altar for the elements to deal with.\n\nStanding, with three or four attendants, at the door of his tabued\nretreat, within forty or fifty paces of the altar, Olopana saw\nhis victim preliminarily led to the place of sacrifice, and a few\nminutes after motioned for the ceremonies to begin. Kamapuaa was taken\nwithout the walls of the temple to be slain. He was in charge of three\nassistant priests, one of them leading him by a stout cord around\nhis neck, another keeping closely behind him, and the third walking\nsilently at his side with the club of execution in his hand. Passing\nbeyond the outer wall, the party entered a small walled enclosure\nadjoining, and the executioner raised his club and brought it down\nupon the head of his victim. Kamapuaa smiled, but did not move. Twice,\nthrice with mighty sweep the club descended upon the head of Kamapuaa,\nbut scarcely bent the bristly hairs upon his crown.\n\nWith a semblance of wonder the executioner, whose tender blows would\nhave scarcely maimed a mouse, dropped his club and said:\n\n\"Three times have I tried and failed to slay him! The gods refuse\nthe sacrifice!\"\n\n\"It is so, it is so, it is so!\" chimed his companions. \"The gods\nindeed refuse the sacrifice! We have seen it!\"\n\nTherefore, instead of slaying Kamapuaa, the assistants, as they had\nbeen secretly instructed to do by the high-priest, removed the cords\nfrom his limbs, smeared his hair, face and body with the fresh blood\nof a fowl, and on their shoulders bore him back and placed him upon\nthe altar as if dead.\n\nThe high-priest approached the apparently lifeless body, and bent for a\nmoment over the face, as if to remove the left eye; then placing on a\nwooden tray the eye of a large hog, which had been procured for that\npurpose, he sent an assistant with it to Olopana, at the same time\nretiring within the inner court, and leaving by the side of Kamapuaa,\nand near his right hand, as if by accident, the sharp ivory pahoa,\nor dagger, with which he had, to all appearance, been operating.\n\nGiving but a single glance at the eye presented to him by the\nassistant of the high-priest, Olopana passed it to an attendant\nwithout the customary semblance of eating it, and approached the altar\nalone. Kamapuaa did not breathe. His face was streaked with blood, his\neyelids were closed, and not a single muscle moved to indicate life.\n\nOlopana looked at the hated face for a moment, and then turned to\nleave the heiau, not caring to witness the ceremonies of the formal\noffering. As he did so Kamapuaa clutched the dagger beside his hand,\nand, springing from the altar, drove the blade into the back of\nOlopana. Again and again he applied the weapon until the chief,\nwith a groan of anguish, fell dead at the feet of his slayer.\n\nHorrified at what they beheld, the attendants of Olopana sprang toward\ntheir fallen chief. But their movements, whatever their import, did\nnot disturb Kamapuaa. He had been accustomed to meeting and accepting\nodds in battle, and when he had secured possession of the ihe and\nhuge axe of stone conveniently placed for his use behind the altar,\nhe boldly approached and invited an encounter.\n\nBut the challenge was not accepted. The attendants of the chief did\nnot ordinarily lack courage, but they were unnerved at the sight of\na victim, slain, mutilated and laid upon the altar by the priest,\ncoming to life and springing to his feet full-armed before his enemies.\n\nAppearing upon the scene, the high-priest expressed great surprise\nand horror at what had occurred, and his assistants wildly clamored\nat the sacrilege; but no hand was laid upon Kamapuaa, and the friends\nof Olopana finally left the heiau, taking his body with them.\n\nThis tragedy in the heiau of Kawaewae created a profound excitement\nin the district. Had Kamapuaa been at all popular with the masses\nthe death of Olopana at his hands would have occasioned but little\nindignation; but as many beside the dead chief had suffered through\nhis plundering visitations, and hundreds of lives had been sacrificed\nin his pursuit and final capture, the people rose almost in a body\nto hunt him down and destroy him.\n\nHina attempted to save her son from the wrath of his enemies, but\nher influence was insufficient to protect him, and he again sought\nrefuge in the mountains; but his following was small, and he finally\ncrossed the island, and, with a party of forty or fifty reckless and\nadventurous spirits, set sail for the windward islands in a fleet of\neight or ten canoes which he in some manner obtained from the people\nof Ewa.\n\n\n\n\nIII.\n\nMore than one tradition avers that Kamapuaa traveled to foreign lands\nafter leaving Oahu, even to the lands where the sky and sea were\nsupposed to meet; but he made no such journey at that time. He spent\nsome months in sight-seeing among the islands southeast of Oahu, and\npretty nearly circumnavigated them all. Sometimes, for the lack of\nbetter occupation, he and his companions engaged in the petty wars\nof the districts visited by them; but they generally led a roving,\ncareless life, maintaining peaceful relations with all, and plundering\nonly when every other means of securing supplies failed.\n\nAnd thus they journeyed from island to island until they reached\nHawaii. Kamiole, the usurper, had but just been defeated and slain\nby Kalapana, the son of Kanipahu, the hunchback, and Kohala, where\nKamapuaa first landed, was still suffering from the effects of the\nwar. He therefore proceeded southward along the coast, touching at\nseveral points in Kona; then rounding the southern cape of the island,\nhe sailed along the shores of Kau to Honuapo, where he landed and\nspent several weeks.\n\nIt was while he was there that Kamapuaa first learned of the Pele\nfamily in the adjoining district of Puna, and became acquainted with\nthe many stories of enchantment and sorcery connected with the little\ncolony. Pele was described to him as a woman of unusual personal\nbeauty, and the lands occupied by the family and its retainers were\nsaid to be secure against lava inundations from Kilauea through the\nespecial favor and protection of the gods.\n\nThese strange stories interested Kamapuaa, and he resolved to\nsatisfy himself of their truth by visiting the mysterious colony. He\naccordingly set sail with his companions for Puna, and, landing at\nKeauhou, took up his abode near the sea-shore, not far from the lands\noccupied by Pele and her relatives.\n\nAs the colonists seemed to pay but little attention to the new-comers,\nat the expiration of three or four days Kamapuaa concluded to open\na way to an acquaintance with them by visiting their settlement in\nperson, and with a few of his companions appeared one morning before\nthe comfortable hale of Pele and her family.\n\nMoho received the strangers courteously, inquired the purpose of\ntheir visit to Keauhou and from what part of the country they came,\nand hospitably invited them to a breakfast of meat, potatoes, poi and\nfruits. The invitation was not declined, and during the repast Moho\nlearned from Kamapuaa that he was the chief of the party, and that\nthe visit of himself and companions to Puna had no especial object\nbeyond that of observation and pleasure.\n\nThe tattooed body and bristly hair and beard of Kamapuaa imparted to\nhis otherwise handsome person a strangely ferocious and forbidding\nappearance, and at the mention of his name and place of nativity Moho\nat once recognized in him, from report, the monster of Oahu, who had\nravaged the estates of Olopana and finally assassinated that chief\nin the heiau of Kawaewae. His presence, therefore, in that part of\nPuna, was considerably less welcome than the words of Moho implied;\nbut no act of the latter indicated a suspicion that the ulterior\npurposes of his visitors were possibly otherwise than peaceful,\nand when they took their departure for the beach it was with mutual\nassurances of friendship.\n\nBut Kamapuaa did not take his leave that morning until he saw Pele. He\nfound a pretext for prolonging his visit until she finally appeared,\nand when Moho made them known to each other Kamapuaa comported\nhimself with a grace and gallantry never before observed in him by\nhis companions. He admitted to himself that the reports of Pele's\nbeauty had not been exaggerated, and wondered how it happened that\nshe had remained for years unmarried.\n\nThe thought then came to Kamapuaa--perhaps not for the first time--that\nhe would marry Pele himself and settle permanently in Puna. The\nidea of marriage had seldom occurred to him, but after he saw Pele\nhe could think of little else. He greatly admired her appearance,\nand could see no reason why she should not be equally well pleased\nwith his. No mirror, save the uncertain reflection of the waters,\nhad ever shown him his hideously-tattooed face and bristly hair and\nbeard, and the hog-skin still worn over his stained shoulders was\nregarded by him as a manly and warlike covering, well calculated to\nimpress with favor a woman of Pele's courage and accomplishments.\n\nBut Kamapuaa did not urge his suit at once. He visited Moho almost\nevery day for half a month or more, and endeavored to render himself\nagreeable to Pele by sending her baskets of choice wild fruits,\nfish from the sea which women were allowed to eat, and strings of\nbeautiful and curious shells gathered from the shores and caverns of\nthe coast. He saw her occasionally, and observed that she avoided him;\nbut he attributed her seeming repugnance to him to a coyishness common\nto her sex, and drew from it no augury unfavorable to his suit.\n\nThe companions of Kamapuaa soon discovered the attraction that was\nkeeping him so long in the neighborhood of Keauhou, where food was\nbecoming the reverse of abundant, and urged him to return to Honuapo;\nbut he silenced their clamors with promises of good lands and lives\nof ease in the valleys back of them, and they hopefully struggled on\nwith their unsatisfactory fare.\n\nKamapuaa finally made a proposal of marriage to Pele; but she refused\nto entertain it, and was promptly and heartily sustained by her\nbrothers. But a simple refusal did not satisfy Kamapuaa. He urged\nthat his blood was noble, and that the proposed union was in every\nway fitting and proper, and would prove mutually beneficial. Enraged\nat his presumption and persistency, Pele boldly expressed her contempt\nfor him and aversion to his presence. In return Kamapuaa threatened to\nseize her by force and desolate the colony. Tradition asserts that\nshe thereupon defied his power, and denounced him to his face as\n\"a hog and the son of a hog.\"\n\nBut, whatever may have been the precise language used on the occasion\nby Pele, it was sufficiently definite and insulting not only to\ndestroy the last hope of Kamapuaa, but to arouse in his heart the\nbitterest feelings of revenge, and he retired in wrath to the beach\nto plan and speedily execute a terrible scheme of retaliation.\n\nWithout referring to his final interview with Pele and her brothers,\nKamapuaa informed his companions that he was at last ready to move--not\nto Honuapo, however, but to the cultivated valleys immediately back of\nthem, occupied by a family of foreign interlopers and their adherents,\nwho recognized the authority neither of Kalapana nor the governing\nchief of Puna, and might therefore be dispossessed without incurring\nthe reproach or hostility of any power competent to punish. The\nproject pleased them, but they doubted their ability to drive from\ntheir lands so large a number, the most of whom were doubtless skilled\nin the use of arms.\n\nBut Kamapuaa promised to make the way clear to an easy victory. He\nsaid he had carefully noted the number of the settlers, and observed\nthe places where the most of them lodged. His plan was to suddenly\nfall upon them in the night and massacre all the male adherents\nof the family. This done, they would be masters of the situation,\nand able to treat on their own terms with the few who remained. It\nwas proposed to include the governing family in the slaughter, but\nKamapuaa opposed the suggestion, declaring that one of the brothers\nof Pele was a priest of great sanctity, whose death by violence would\nkindle the wrath of the gods; and his counsel prevailed.\n\nSeveral days elapsed without any movement being made. Kamapuaa\nwas waiting, not only for a relaxation of the vigilance which\nhis incautious threats may have inspired, but for the dark of the\nwaning moon. Finally the blow was struck. Under the favoring cover\nof darkness Kamapuaa and his companions left the beach and secreted\nthemselves near the scattered huts of the settlers, and at a signal,\nsome time past midnight, rose and massacred every man within reach\nof their weapons. But few escaped. The screams of the women, who had\nbeen spared, rang through the valleys as they fled toward the mansion\nof Pele and her brothers for protection, and the band of murderers\nreturned satisfied to the beach.\n\nIt was the purpose of Kamapuaa to surround the home of the surviving\nfamily the next day, and capture Pele by force, as he had threatened,\nor otherwise bring her and her haughty relatives to terms. But, after\nwhat had occurred, Moho readily understood the plans of the assassins,\nand early next morning abandoned the family cluster of houses, which\ncould not be successfully defended, and sought refuge in a cavern in\nthe hills, about three miles up the valley, accompanied by the entire\nfamily and the few others who had escaped the massacre of the night\nbefore. There was water in the cavern, and as the fugitives took with\nthem a considerable quantity of provisions, and the opening to the\nretreat was small and easily defended, they hoped to be able, even\nif discovered and besieged, to protect themselves until the arrival\nof relief or the abandonment of the siege as hopeless by their enemies.\n\nThe cavern was of volcanic formation and had never been fully\nexplored. It embraced a number of large connecting chambers, with\nragged avenues leading back into and up the hill. The only light\ncame through the front entrance, into which, from the inside, were\nhastily rolled heavy boulders of lava, found here and there detached,\nleaving openings through which spears and javelins could be thrust. A\ntiny rivulet of water trickled in somewhere from the darkness, and,\nafter filling a shallow basin in the floor of one of the chambers,\nran out through the opening. As air came in from the back of the\ncavern, it must have been connected with the surface through some\none or more of the dark avenues referred to; but not a glimmer of\nlight, so far as the occupants had been able to penetrate the depths,\nindicated the possibility of an escape in that direction should the\ncavern be rendered untenable by assault. The party numbered, in all,\nseven men and eighteen women and children, and they had taken to their\nretreat a goodly supply of arms and provisions enough to sustain them\nfor some weeks. Thus prepared they gloomily awaited their fate.\n\nBut they had fled to the hills not a moment too soon, for early in the\nday Kamapuaa and his companions appeared and surrounded the deserted\nhabitations of the family. Discovering that his victims had escaped,\nKamapuaa promptly divided his followers into small parties, and\ndespatched them to the hills in search of the fugitives or of traces\nof their flight. He also joined in the search, but went unattended.\n\nIn the course of the day all returned to the deserted huts, where\nthey had taken up their quarters, and reported that no traces of the\nmissing colonists had been discovered, and the general opinion was\nthat they had escaped across the mountains. Kamapuaa waited until\nall the rest had told the stories of their fruitless wanderings, when\nhe announced that he had found what they had lacked the sagacity to\ndiscover. He informed them that the fugitives were secreted in a cavern\nsome distance up one of the valleys, where they could be surrounded\nand captured without difficulty; but he did not mention that he had\nmade the discovery by shrewdly following a dog into the hills, and\nwatching the animal until it stopped in front of the entrance to the\ncavern. He was willing that his companions should believe that his\nsuccess was due to some inspiration or prescience of his own.\n\nA guard was immediately detailed to watch the cavern and see that no\none escaped, and the next day the place was surrounded and formally\nbesieged. Following these preparations, visible to Moho and his\nhandful of warriors, Kamapuaa approached the entrance sufficiently\nnear to be heard within, and demanded the surrender of the party,\npromising that the lives of all would be spared.\n\nThe demand was refused with words of insult and defiance, and Kamapuaa\nordered an assault upon the entrance. Several attempts were made to\nforce the protecting rocks from the opening, but their interstices\nbristled with spear-points, and, after a number of the assailants\nhad been wounded, that plan of attack was abandoned as impracticable.\n\nA large quantity of dry wood, leaves and grass was then heaped in\nfront of the entrance and fired, in the hope of suffocating the inmates\nwith the heat and smoke of the conflagration; but the draught of air\nthrough the cavern kept the smoke from entering, and, although the\nheat for a time became oppressive immediately around the opening,\nthe connecting chambers were but slightly affected by it. The fire\nwas allowed to die out, and Kamapuaa, on too closely approaching the\nentrance to note its effects, was made keenly aware of the failure\nof the project by receiving a sharp spear-thrust in the arm.\n\nAs fire and assault had proved unavailing, and a long siege did\nnot accord with his purposes, Kamapuaa next endeavored to effect a\nbreach through the top of the cavern in the rear of the entrance. As\nthis necessitated the removal of an overlying mass of ten or fifteen\nfeet of soil and rocks, the undertaking involved a very considerable\namount of hard labor. But the plan met with general favor, and,\nwith oos and other implements obtained from the valleys below, the\nbesiegers entered upon the task of excavating through into the cavern.\n\nFor several days the work progressed almost uninterruptedly, and\na large pit had been lowered to a depth of eight or ten feet, when\nthe earth began to tremble violently, and a few minutes after the air\nwas filled with sulphurous smoke and ashes. But this was not the most\nappalling sight beheld by Kamapuaa and his companions. Looking up the\nvalley, which at that point was little more than a narrow gorge, they\nsaw a flood of lava, full a hundred feet in width, bursting from the\nhillside and pouring down the ravine, its high-advancing crest aflame\nwith burning timber, and sweeping before it a thundering avalanche\nof half-molten boulders.\n\nWith exclamations of dismay they started in full flight down the\nvalley, closely followed by the devouring flood. On, on they sped,\npast the deserted huts of their victims, past the sandy foothills, past\nthe cocoa-trees that fringed the beach. Turning at the water's edge,\nthey beheld the awful stream spreading its mantle of death over the\nbroadening valley, and speeding to the sea in broken volumes. Leaping\ninto their canoes, they plunged through the surf and paddled out to\nsea. Setting sail for Honuapo, Kamapuaa saw, as they left the coast,\nthat the upper part of the valley from which they had fled was filled\nwith lava, and knew that the cavern in which Pele and her companions\nhad sought refuge from his wrath had been deeply buried by the flood.\n\nWhen the news of the eruption reached Honuapo, the people, who\nhad heard so many strange stories of Pele and her family, did not\nbelieve that they had perished. On the contrary, they declared that the\neruption had been invoked by Pele to drive Kamapuaa from the district,\nand that if she had permitted her lands to be destroyed it was with\nthe view of taking up her residence in the crater of Kilauea. This\nopinion soon crystalized into a belief which spread throughout the\nisland of Hawaii, and another generation saw temples erected to Pele,\nthe goddess of fire, and priests sanctified to her service. All but\nthree of her brothers and sisters were the creations of her early\npriests, and their attributes gradually grew and took form as they\nfloated down the stream of tradition.\n\nMany adventures are related of Kamapuaa after his flight from\nKeauhou, but the most or all of them are the dreams of the poets of\nafter-generations; and further reference here to this most striking\nof the early heroes of the group may be properly concluded with the\nremark that, shortly after his experiences with the Pele family,\nhe immigrated with a considerable following to one of the southern\nislands, where he married, distinguished himself in arms, and finally\ndied without revisiting the Hawaiian archipelago.\n\n\n\n\n\n\n\n\nHUA, KING OF HANA.\n\n\nCHARACTERS.\n\n Hua, king of Hana, Maui.\n Luuana, a priest of the king's household.\n Luahoomoe, the supreme high-priest.\n Kaakakai and\n Kaanahua, sons of Luahoomoe.\n Oluolu, wife of Kaakakai.\n Kaakoa, and\n Mamulu, his wife, friends of Oluolu.\n Naula-a-Maihea, a high-priest of Oahu.\n\n\n\n\nHUA, KING OF HANA.\n\nTHE LEGEND OF THE GREAT FAMINE OF THE TWELFTH CENTURY.\n\n\nI.\n\nWith the reign of Hua, an ancient king of Hana, or eastern Maui,\nis connected a legendary recital of one of the most terrible\nvisitations of the wrath of the gods anywhere brought down by Hawaiian\ntradition. It is more than probable that the extent of the calamities\nfollowing Hua's defiant and barbarous treatment of his high-priest\nand prophet was greatly colored and exaggerated in turn by the pious\nhistorians who received and passed the moooelo down the centuries;\nbut the details of the story have been preserved with harrowing\nconciseness, and for more than six hundred years were recited as a\nsolemn warning against wanton trespass upon the prerogatives of the\npriesthood or disregard of the power and sanctity of the gods.\n\nIn some of the genealogies Hua is represented as having been the\ngreat-grandfather of Paumakua, of Maui. This record, if accepted, would\nremove him altogether from the Hawaiian group, since Paumakua himself\nwas undoubtedly an immigrant from Tahiti or some other of the southern\nislands. As he was contemporaneous with the distinguished priest and\nprophet Naula, who is said to have accompanied Laa-mai-kahiki from\nRaiatea, he must have appeared two or three generations later than\nPaumakua, and probably belonged to a collateral branch of the great\nHua family from which Paumakua drew his strain.\n\nIt may therefore be assumed that as early as A.D. 1170 Hua was the\nalii-nui, or virtual sovereign, of eastern Maui. He is referred to\nas the king of Maui, but it is hardly probable that his sway extended\nover the western division of the island, as it was not until the reign\nof Piilani, nearly three centuries later, that the people of Maui\nbecame finally united under one government. Previous to that time,\nexcept at intervals of temporary conquest or occupation, eastern\nand western Maui were ruled by distinct and frequently hostile lines\nof kings. Hence the sovereignty of Hua could scarcely have reached\nbeyond the districts of Koolau, Hana, Kipahulu and Kaupo, while the\nremainder of the island must have recognized the authority either of\nPalena, the grandson of Paumakua, or of Hanalaa, the distinguished\nson and successor of Palena, since the later mois of Maui traced their\ngenealogies uninterruptedly through this branch of the Paumakua family.\n\nBut, from whatever source Hua may have derived his rank and authority,\nhe was a reckless, independent and warlike chief. Having access to the\nlargest and finest timber in the group, his war-canoes were abundant\nand formidable, and when not engaged in harassing his neighboring\nfrontiers he was employed in plundering expeditions to the coasts of\nHawaii and Molokai. Tradition makes him the aggressor in the earliest\nremembered war between Maui and Hawaii. Although the name of the war\n(Kanuioohio) has been preserved, it probably did not reach beyond\nthe limit of a powerful marauding excursion to the coast of Hilo,\nHawaii, resulting in the defeat of the chiefs of that district by\nHua, but in nothing more than a temporary seizure and occupation of\ntheir lands; for at that time Kanipahu was the moi of Hawaii, and\nwould scarcely have permitted a permanent hostile lodgment in Hilo,\nwhose chiefs acknowledged his suzerainty and were therefore entitled\nto his protection.\n\nThe high-priest of Hua was Luahoomoe. He claimed to be an iku-pau--that\nis, a direct descendant from Kane--and as such was strict in claiming\nrespect for his person and sacred prerogatives. He did not approve of\nmany of Hua's marauding acts, advising him instead to lead his people\nin happier and more peaceful pursuits, and not provoke either the\nretaliation of his enemies or the anger of the gods. This opposition\nto his aggressive methods exasperated Hua, and a feeling of suspicion\nand ill-will gradually grew up between him and the priesthood. He began\nto attribute his occasional failures in arms to deliberately-neglected\nprayers and sacrifices by Luahoomoe, and on one occasion, after having\nreturned from an unsuccessful expedition to Molokai, he placed his\ntabu on a spring of water set apart for the use of the heiau, and on\nanother wantonly speared a puaa-hiwa, or black tabued hog, sacred to\nsacrifice. When expostulated with for thus inviting the wrath of the\ngods, he threatened the high-priest with similar treatment.\n\nHua resided principally at Hana, where he constructed one of the\nlargest royal mansions in the group, and all the leisure spared\nfrom his warlike pastimes was given to revelry. He had a hundred\nhula dancers, exclusive of musicians and drummers, and his monthly\nfeasts were prolonged into days and nights of debauchery and unbridled\nlicense. Drunk with awa, an intoxicating drink made from a plant of\nthat name, he kept the whole of Hana in an uproar during his frequent\nseasons of pleasure, and the attractive wives and daughters of his\nsubjects were not unfrequently seized and given to his favorite\ncompanions.\n\nThe annual festival of Lono was approaching--an event marking the\nwinter solstice, and which was always celebrated impressively on every\nisland of the group. It was an occasion not only for manifesting\nrespect for the nearest and most popular deity of the godhead, but\nfor celebrating, as well, the ending of the old year and the beginning\nof the new. The ancient Hawaiians divided the year into twelve months\nof thirty days each. Each month and day of the month was named. They\nhad two modes of measuring time--the lunar and sidereal. The lunar\nmonth began on the first day that the new moon appeared in the west,\nand regulated their monthly feasts and tabu days. Their sidereal month\nof thirty days marked one of the twelve divisions of the year; but as\ntheir two seasons of the year--the Hooilo (rainy) and Kau (dry)--were\nmeasured by the Pleiades, and their twelve months of thirty days\neach did not complete the sidereal year, they intercalated five days\nat the end of the year measured by months, in order to square that\nmethod of reckoning with the movements of the stars. This annual\nintercalation was made about the 20th of their month of Welehu\n(December), at the expiration of which the first day of the first\nmonth (Makalii) of the new year commenced. This was their Makahiki,\nor new-year day. The five intercalated days were a season of tabu,\nand dedicated to a grand yearly festival to Lono.\n\nIn preparation for this festival Hua had called for unusually large\ncontributions from the people, and, in anticipation of another hostile\nexpedition to Hawaii, had ordered quotas of warriors, canoes and\nprovisions from his subject chiefs, to be reported at Hana immediately\nafter the beginning of the new year. These exactions caused very\ngeneral dissatisfaction, and the priesthood assisted in promoting\nrather than allaying the popular discontent. All this was reported to\nHua, and he resolved to liberate himself at once and for the future\nfrom what he conceived to be an officious and unwarranted intermeddling\nof the priesthood with the affairs of state, by deposing or taking the\nlife of Luahoomoe. In this desperate resolution he was sustained by\nLuuana, a priest who had charge of the heiau or chapel of the royal\nmansion, and who expected to succeed Luahoomoe as high-priest.\n\nHua sought in every way for a pretext for deposing or slaying\nLuahoomoe; but the priest was old in years, exemplary in his\nconduct, and moved among the people without reproach. Finally,\nat the instigation of Luuana, who assumed that the advice was a\ndivine inspiration, Hua created a bungling and absurd pretence for\nan assault upon Luahoomoe. The dishonesty of the scheme was exposed,\nbut it resulted, nevertheless, in the death of the unoffending priest.\n\nAs tradition tells the story, Hua found occasion in a public manner to\norder some uwau, or uau, to be brought to him from the mountains. The\nuau is a water bird, and seldom found in the uplands. As neither its\nflesh for eating nor its feathers for decorating could have reasonably\nbeen required, the object of despatching snarers in quest of it must\nhave been a subject of comment; but kings then, as later, did not\nalways deign to give reasons for their acts, and preparations were\nat once made by the household servants and retainers of the king to\nproceed upon the hunt.\n\n\"Be careful that the birds come from the mountains,\" said Hua,\naddressing the trusted hoalii in charge of the hunting party--\"only\nfrom the mountains,\" he repeated; \"I will have none from the sea.\"\n\n\"But can they be found in the mountains?\" ventured the hoalii, looking\ninquiringly toward Luahoomoe, who was standing near and watching a\nflight of birds which seemed to be strangely confused and ominous\nof evil.\n\n\"Do you inquire of me?\" said the priest, after a pause, and finding\nthat the king did not answer.\n\n\"I inquire of any one who thinks he knows,\" returned the hoalii.\n\n\"Then the birds you seek will not be found in the mountains at this\nseason of the year,\" returned the priest, \"and you must set your\nsnares by the sea-shore.\"\n\n\"Is it so that you would attempt to countermand my orders?\" exclaimed\nHua, in apparent anger. \"I order my servants to go to the mountains\nfor the uau, and you tell them to set their snares by the sea-shore!\"\n\n\"I humbly ask the king to remember that I have given no orders,\"\ncalmly replied the priest.\n\n\"But you have dared to interfere with mine!\" retorted the king. \"Now\nlisten. My men shall go to the mountains in search of the birds I\nrequire. If they find them there I will have you slain as a false\nprophet and misleader of the people!\"\n\nWith this savage threat the king walked away with his hoalii, while\nthe priest stood in silence with his face bowed to the earth. He knew\nthe import of Hua's words. They meant death to him and the destruction\nof his family. The bloody purpose of the king had been told to him\nat the sacrificial altar, had been seen by him in the clouds, had\nbeen whispered to him from the anu of the sanctuary.\n\n\"Since the gods so will it, I must submit to the sacrifice,\" was the\npious resolution of the priest; \"but woe to the hand that strikes,\nto the eyes that witness the blow, to the land that drinks the blood\nof the son of Laamakua!\"\n\nLuahoomoe had two sons, Kaakakai and Kaanahua. Both were connected\nwith the priesthood, and Kaakakai had been instructed in all the\nmysteries of the order in anticipation of his succession, on the death\nof his father, to the position of high-priest. They were young men of\nintelligence, and their lives had been blameless. Knowing that they\nwould not be spared, Luahoomoe advised them to leave Hana at once\nand secrete themselves in the mountains, and suggested Hanaula, an\nelevated spur of the mighty crater of Haleakala, as the place where\nthey would be most likely to escape observation.\n\nBut a few weeks before Kaakakai had become the husband of the beautiful\nOluolu, the daughter of a distinguished chief who had lost his life in\nHua's first expedition against Hilo. Twice had she sought the heiau\nfor protection against the emissaries of Hua, who had been ordered\nto seize and bring her to the royal mansion, and in both instances\nLuahoomoe had given her the shelter of the sacred enclosure. It was\nthere that Kaakakai first met her, and, charmed no less by her beauty\nthan her abhorrence of the lascivious intents of the king, he soon\npersuaded her to become his wife. But, even as his wife, Kaakakai\ndid not deem her secure from the evil designs of the king, and had\nfound an asylum for her in the humble home of a distant relative in a\nsecluded valley four or five miles back of Hana, where he frequently\nvisited her and cheered her with assurances of his love.\n\nAs the danger was imminent, Luahoomoe urged his sons to leave Hana\nwithout delay, promising Kaakakai that he would visit Oluolu the next\nday, and apprise her of her husband's flight and the place to which he\nhad fled for concealment. But the old priest did not live to fulfil his\npromise, and Oluolu was left in ignorance of the fate of her husband.\n\nEarly next morning the bird-hunters returned, bringing with them a\nlarge number of birds, including the uau and ulili, all of which,\nthey averred, had been caught in the mountains, when in reality they\nhad been snared on the sea-shore.\n\nHua summoned the high-priest, and, pointing to the birds, said:\n\"All these birds were snared in the mountains. You are therefore\ncondemned to die as a false prophet who has been abandoned by his gods,\nand a deceiver of the people, who are entitled to the protection of\ntheir king.\"\n\nTaking one of the birds in his hand, the priest calmly replied:\n\"These birds did not come from the mountains; they are rank with the\nodor of the sea.\"\n\nBut the hoalii of the king steadfastly maintained that the birds\nhad been snared in the mountains, and Hua declared the assurance\nof the hunters to be sufficient to outweigh the flimsy testimony of\nthe priest.\n\nLuahoomoe saw that he was doomed, and that the hunters had been\nschooled to sustain the lying assertion of the hoalii; yet he resolved\nto disconcert them all and make good his position, no matter what\nmight be the result. He therefore asked permission to open a few of\nthe birds, and the king sullenly granted it.\n\n\"Select them yourself,\" said the priest to the hoalii, and the latter\ntook from the heap and handed to him three birds. The priest opened\nthem, and the crops of all were found to be filled with small fish\nand bits of sea-weed.\n\n\"Behold my witness!\" exclaimed the priest, pointing to the eviscerated\nbirds, and turning toward the hoalii with a look of triumph.\n\nConfounded and enraged at the development, Hua seized a javelin,\nand without a word savagely drove it into the breast of Luahoomoe,\nkilling him on the spot. A shudder ran through the witnesses as the\nvenerable victim fell to the earth, for violence to a high-priest\nwas a crime almost beyond comprehension; but the king coolly handed\nthe bloody weapon to an attendant, and, with a remorseless glance at\nthe dying priest, leisurely walked away.\n\nSending for Luuana, he immediately elevated him to the dignity of\nhigh-priest, and ordered the body of Luahoomoe to be laid upon the\naltar of the heiau. The house of the dead priest was then burned,\nin accordance with ancient custom, and the king's executioners were\ndespatched with attendants in search of the sons of Luahoomoe.\n\nProud of his newly-acquired honors, Luuana made preparations for\nextensive sacrifices, and then proceeded to the heiau with the body\nof Luahoomoe. As he approached the gate of the outer enclosure, the\ntall pea, or wooden cross indicative of the sanctity of the place,\nfell to the ground, and on reaching the inner court the earth began\nto quake, groans issued from the carved images of the gods, and the\naltar sank into the earth, leaving an opening from which issued fire\nand smoke. The attendants dropped the body of the priest and fled\nfrom the heiau in dismay, followed by the no less frightened Luuana.\n\nThe priests of the temple, who knew nothing of the death of Luahoomoe\nuntil they beheld his body about to be offered in sacrifice, stood for\na moment awe-stricken at what was transpiring around them. They had\nbeen taught that the heiau was the only place of safety for them in\na time of danger, and after the flight of Luuana and his attendants\nthey tenderly conveyed the body of the high-priest to a hut within\nthe enclosure to prepare it for burial.\n\nLuuana repaired in haste to the halealii to report to the king what\nhad occurred at the heiau. But his story excited but little surprise\nin Hua, for events quite as overwhelming were occurring all around\nthem. The earth was affected with a slight but continuous tremor; a\nhot and almost suffocating wind had set in from the southward; strange\nmurmurs were heard in the air; the skies were crimson, and drops of\nblood fell from the clouds; and finally reports came from all parts of\nHana that the streams, wells and springs were no longer yielding water,\nand a general flight of the people to the mountains had commenced.\n\nSuch chiefs as could be found were hastily called together in\ncouncil. Hua was completely subdued, and admitted that he had angered\nthe gods by killing Luahoomoe. But what was to be done? Perhaps\nthe sons of the martyred priest might be appealed to. But where were\nthey? No one knew. It was suggested that a hundred human sacrifices be\noffered, but Luuana declined to appear again at the heiau, and resigned\nhis office of high-priest. Another was appointed, and the sacrifices\nwere ceremoniously offered. The mu had no difficulty in obtaining\nvictims, for the people were desperate and offered themselves by\nscores. But the drought continued, and the general suffering increased\nfrom day to day. All other signs of the displeasure of the gods had\npassed away.\n\nOther sacrifices were offered in great profusion, and an imu-loa was\nconstructed, where human bodies were baked and in that form presented\nto the gods. But the springs and streams, remained dry, and the clouds\ndropped no rain.\n\nThe gods were redecorated, and the erection of a new heiau was\ncommenced, but the people remaining in the district were too few\nand too weak to complete it; and a strict tabu was declared for a\nseason of ten days, but the people were too desperate to observe it,\nand no attempt was made to punish those who disregarded it. Many\ndrowned themselves, insane from thirst, and such as could procure the\npoisonous mixture died from the effects of koheoheo administered by\ntheir own hands.\n\nThe drought extended to the mountains, and the people fled beyond; but\nwherever they went the streams became dry and the rains ceased. The\npestilence became known in western Maui, and the famishing refugees\nwere driven back in attempting to enter that district.\n\nAfter vainly attempting to stay the dreadful scourge, and seeing\nhis kingdom nearly depopulated, Hua secretly embarked with a few\nof his attendants for Hawaii. He landed in the district of Kona;\nbut the drought followed him. Wherever he went the fresh waters sank\ninto the earth and the clouds yielded no rain. And so he journeyed on\nfrom place to place, carrying famine and misery with him, until in the\ncourse of his wanderings, occupying more than three years, he rendered\nalmost one-half of the island of Hawaii a desolation. Finally he died,\nas the gods had decreed, of thirst and starvation--one legend says\nin a temple of Kohala--and his bones were left to dry in the sun;\nand the saying of \"rattling are the bones of Hua in the sun,\" or\n\"dry are the bones of Hua in the sun,\" has come down to the present\nas a significant reference to the fate of one high in power who defied\nthe gods and persecuted the priesthood.\n\nBut rainless skies and drought did not mark alone the footsteps of Hua\nand his attendants. Wherever the despairing people of the district\nwent the same affliction followed. Some of them sailed to Hawaii,\nothers to Molokai and Oahu, and a few to Kauai; but nowhere could\nthey find relief. Everywhere the drought kept pace with them, and\nfamine and suffering were the result throughout the entire group. The\ndiviners had discovered the cause of the scourge, but neither prayers\nnor sacrifices could avert or ameliorate it. And so it continued for\nnearly three and a half years.\n\n\n\n\nII.\n\nDuring all the long years of famine and death what had befallen\nOluolu, the young wife of Kaakakai, left in the secluded valley\nback of Hana? She saw the blight that suddenly fell upon the land;\nsaw the springs and streams go dry around her humble home; saw the\nleaves of the banana wither and the grass turn yellow in the valley;\nsaw famishing men, women and children madly searching for water,\nand tearing down cocoanuts for the little milk they afforded;\nand then by degrees she learned of all that had transpired and was\nstill transpiring in Hana, including the sad story of the death of\nLuahoomoe and the flight of Kaakakai. But whither had he fled? No one\ncould tell her; but, wherever he might be, she knew that, if alive,\nhe would some day return to her, and therefore struggled on as best\nshe could to live.\n\nHer home was with Kaakao, whose wife was Mamulu. They had been blessed\nwith three sons, all of whom had perished in Hua's useless wars, and\nnow in their old age they were occupying a little kuleana, so far up\nthe narrow valley winding into the hills that no land for cultivation\nwas found above them. They had small patches of taro and potatoes,\na score or two of cocoanut-trees of old growth, and plantains and\nbananas enough for their use. In the hills back of them were ohias\nand other wild fruits, and, with pigs and fowls in abundance, there\nwas never any lack of food in the house of Kaakao.\n\nBut when the drought came, accompanied by the scorching south wind,\nKaakao shared the fate of his neighbors. His pigs and fowls scattered\nin search of water, and did not return. The ripening plantains and\nbananas, together with a few bulbs of taro, were hastily gathered,\nand the food supply stored in the house was adequate to the wants\nof the occupants for some weeks to come; but fresh water was nowhere\nto be found, and the cocoanuts were stripped from the trees and laid\naway to meet, as far as possible, the terrible emergency.\n\nThus passed nearly half a month, during which time harrowing reports\nfrom the valleys below reached the kuleana through parties vainly\nsearching everywhere among the hills for water. Then Kaakao saw that\nhis supply of cocoanut-milk was nearly exhausted, and resolved to visit\nthe sea-shore, where he knew of a spring in times past dripping from\nthe rocks almost on a level with the waves. \"Surely,\" he thought,\n\"that spring cannot be dry, with all the water around it.\" And,\nswinging two water-calabashes over his shoulders, he started for\nthe sea-shore. But he never returned. In passing to the coast he was\nseized, among others, and offered as a sacrifice in the heiau.\n\nFor two days his return was awaited at the kuleana. Then Mamulu\nsolemnly said: \"Kaakao is dead. We have no more water and but little\nfood. Why suffer longer? Let us drink koheoheo and die.\"\n\n\"Not to-day, my good friend Mamulu,\" replied Oluolu, soothingly. \"We\nwill talk of it to-morrow. Last night in my dreams a whisper told me\nnot to despair. Let us wait.\"\n\nThe next morning Oluolu rose at daylight. The last of the cocoanut-milk\nwas gone, and the mouths of both were dry and feverish. There was\na strangely cheerful light in Oluolu's eyes as she bent over the\nsuffering but patient Mamulu, and, holding up a calabash, said:\n\"I shall soon return with this filled with water!--think of it,\nMamulu!--filled with pure, fresh water!\"\n\n\"Poor child!\" replied Mamulu, not doubting that her mind was\nwandering. \"But where will you go for it?\"\n\n\"Only a short walk--right up the valley!\" returned Oluolu. \"You know\nthe little cavern among the rocks. The mouth is almost closed, but I\ncan find it. The water is in the back part of the ana. It is running\nwater, but it disappears in the darkness. Perhaps it comes from Po;\nbut no matter--it is sweet and good. Luahoomoe came to me last night,\nwith his long, white hair smeared with blood, and told me he had sent\nthe water there. It is for us alone. If others know of it or taste it,\nit will disappear. So we must be careful, Mamulu, very careful.\"\n\nLeaving the woman almost in a daze at the words thus spoken in rapid\nand excited sentences, Oluolu left the hut and started up the narrow\nvalley. A walk of three or four minutes brought her to the entrance of\nan abrupt and chasm-like ravine gashing the hills on the right. To\nits almost precipitous sides clung overhanging masses of ragged\nvolcanic rock, from the crevices of which a sturdy vegetation had\ntaken root, and in time past gloomily shaded the narrow channel; but\nthe interlacing branches of the trees were almost leafless, and all\naround were seen the footprints of death and desolation. Not a breath\nof wind cooled the sultry air, and no sound of living creature broke\nthe silence of the heated hills. The mouth of the ravine was partially\nchoked with huge boulders washed down by the freshets of centuries,\nand the ground was strewn with dead leaves and broken branches.\n\nCasting her eyes around in every direction, to be sure that she was not\nobserved, Oluolu quickly found a way over the boulders and ascended\nthe ravine. Proceeding upward thirty or forty yards, and climbing a\nrocky bench, over which in seasons of rain had poured a little cascade,\nshe stopped in front of an overhanging mass of vitreous rock, and the\nnext moment disappeared in a stooping posture through a low opening\nalmost concealed by decrepitations from above. The opening led to a\ncavern forty or fifty feet in depth, with an irregular width almost\nas great. The floor descended from the entrance, and was smooth\nand apparently water-worn. Two or three steps forward enabled her\nto stand upright; but all beyond was darkness, and for a moment she\nremained undecided which way to proceed. She heard a sound like that\nof a bare and cautious footstep on the smooth floor. She was startled,\nbut suffering had made her desperate, and she listened again. The same\nsound continued, but it was mellowed into the soft murmur of waters\nsomewhere back in the darkness, and with a swelling heart she groped\nher way toward the silvery voice, sweeter to her than the strains of\nthe ohe or the songs of birds.\n\nCloser and closer she approached, every step making more distinct\nthe joyful music, until at last she felt the spatter of cool water\nupon her bare feet. Stretching out her hand, it came in contact\nwith a little stream gushing from the back wall of the cavern, and\ninstantly disappearing where it fell upon a layer of loose gravel\nwashed down from the entrance. She hastily drank from her palm, and\nfound that the water was cool and sweet. Then she held the mouth\nof the calabash under the stream, and, after wetting her head and\ndrinking until prudence counseled her to stop, refilled the vessel,\ncautiously emerged from the opening, and hastened back to the hut.\n\nHesitating without the door, to satisfy herself that no one had arrived\nduring her absence, Oluolu noiselessly entered, and, stealing to the\nkapa-moe upon which Mamulu was half-deliriously dreaming, poured a\nquantity of water upon her head, and, as she opened her eyes with a\nbewildered stare, dropped a swallow into her parched and open mouth.\n\nHalf-rising, Mamulu dreamily felt of her dripping hair, and then\nstared vacantly at Oluolu, who stood smilingly beside her with the\ncalabash in her hand. In a moment she recalled all that had occurred\nbefore she dropped into the troubled sleep from which she had been\nso strangely aroused.\n\n\"Then it is not a dream!\" she murmured, clasping her wasted hands\nupon her breast. \"The gods have sent us water!\" And she reached for\nthe calabash.\n\n\"No,\" said Oluolu kindly, withdrawing the vessel. \"We have plenty,\nbut you are weak and would drink too much. Now lie down, with this\nroll of kapa under your head, and while I am giving you a swallow at\na time I will tell you all about the water and how I found it.\"\n\nAnd so, slowly feeding Mamulu with the precious fluid, and at the same\ntime bathing her head and throat, Oluolu related to her everything\nthat had occurred.\n\n\"But will the stream continue?\" anxiously inquired Mamulu. \"Would\nit not be well to fill all the calabashes in the house, and all we\ncan procure, and so keep them, that we may not be left without water\nshould the stream disappear?\"\n\n\"I think it would not be well to anger the gods by doubting them,\"\nreplied Oluolu. \"The water was sent, not to prolong our sufferings,\nbut to save our lives; and I am sure it will continue so long as we\nguard the secret and allow no others to use it.\"\n\nOluolu's faith was rewarded. Without any diminution in volume\nthe little stream continued to flow and sink in the darkness of\nthe cavern until the wrath of the gods was appeased and the rains\nfinally came again. But Oluolu and her companion could not subsist\non water alone. The parched earth produced no food; but they did not\ndespair. Every day they cautiously watered a little patch of mountain\ntaro in the ravine above the cavern, and at intervals of four or five\ndays went to the sea-shore and returned with fish, crabs, limpets\nand edible sea-weed.\n\nAnd so they managed to live without suffering, while the valleys\nbecame almost depopulated, and all others in Hana were stricken with\nfamine. They seldom saw a human face in their journeys to and from\nthe sea, and never in the valley where they lived, and the few they\nmet avoided them, fearful, no doubt, that the miserable means of\nsubsistence to which they resorted might become known to others.\n\n\n\n\nIII.\n\nIt was near the end of the terrible scourge that the district of Ewa,\non the island of Oahu, became its victim. It followed the appearance\nthere of a Hana chief and a few of his retainers, who had been driven\nfrom Molokai. At that time there lived at Waimalu, in the district of\nEwa, the celebrated priest and prophet Naula-a-Maihea. No one in the\nHawaiian priesthood of the past was ever more feared or respected. It\nwas thought by some that he had visited the shadowy realms of Milu,\nand from Paliuli had brought back the waters of life. He must have\nbeen well on in years, for, as already mentioned, he is credited with\nhaving been the priest of Laa-mai-kahiki on the romantic journey of\nthat prince from the southern islands.\n\nIn evidence of the great sanctity of Naula, tradition relates\nthat his canoe was upset during a journey from Waianae, Oahu, to\nKauai. He was swallowed by a whale, in whose stomach he remained\nwithout inconvenience until the monster crossed the channel and\nvomited him up alive on the beach at Waialua, Kauai, the precise\nplace of his destination. At another time, when crossing to Hawaii,\nand beset with adverse winds, two huge black sharks, sent by Mooalii,\nthe shark-god of Molokai, towed him to Kohala so swiftly that the\nsea-birds could scarcely keep him company.\n\nHe built a heiau at Waimalu, the foundations of which may still be\ntraced, and in the inner temple of the enclosure it is asserted that\nLono conversed with him freely; and at his bidding the spirits of the\nliving (kahaoka) as well as the shades of the dead (unihipili) made\ntheir appearance; for it was believed by the ancient Hawaiians that\nthe spirits or souls of the living sometimes separated themselves\nfrom the body during slumber or while in a condition of trance,\nand became visible in distant places to priests of especial sanctity.\n\nConsulting with the gods, Naula discovered the cause of the drought,\nand, becoming alarmed at the threatened destruction of the entire\npopulation of the group, undertook to stay the ravages of the\nspreading scourge. With a vision enlarged and intensified by\nsacrifice and prayer, he ascended the highest peak of the Waianae\nMountains. Far as the eye could reach the skies were cloudless. He\nfirst looked toward Kaala, but discerned no sign of rain around its\nwooded summits. He turned toward Kauai, but not a cloud could be\nseen above the mountains of that island. Cloudless, also, were the\nmountains of Molokai. Finally, casting his eyes in the direction of\nMaui, he saw a small, dark spot like a rain-cloud hanging above the\npeak of Hanaula. \"It may disappear,\" he thought; \"I will wait.\" Midday\ncame. He looked again, and the spot was still there. The sun grew red\nin the west. Again he looked and found that the cloud had neither\ndisappeared nor moved. \"Surely the sons of Luahoomoe are there,\"\nhe said to himself. \"I will go to them; they will listen to me,\nand the waters will come again.\"\n\nNaula descended from the mountain, and the same night embarked alone\nin a canoe for Maui. He spread no sail, used no paddle, but all night\nhis waa skimmed the waves with the speed of the wind, and at sunrise\nthe next morning he landed at Makena, above which, a few miles inland,\ntowered the peak of Hanaula, with the dark spot still hanging over it.\n\nThere, indeed, were the sons of Luahoomoe. Nurtured by the rains that\nhad fallen alone on the peak of Hanaula, there they had remained unseen\nfor three and a half years, waiting for the wrath of the gods to be\nappeased and for a summons to descend. A strange light accompanied\nthe canoe of Naula in the darkness. From their elevated retreat they\nnoted it far out upon the ocean, and watched it growing brighter as\nit approached, until it went out on the beach at Makena. They knew it\nto be the signal of their deliverance, and hastened down the mountain\nto meet the messenger of the gods. One account says they met Naula\nat Kula; but the meeting occurred not far from the Makena landing,\nwhere the priest, inspired with a knowledge of their coming, awaited\ntheir arrival. As they approached, the venerable kahuna, his white\nhair and beard falling to his waist and a tabu staff in his hand,\nadvanced to meet them. They bowed respectfully, and, returning the\nsalutation, Naula said:\n\n\"I know you to be the sons of Luahoomoe, whose death by the hands of\nHua, King of Hana, has been avenged by the gods upon the people of\nall the islands of Hawaii. The earth is still parched, and thousands\nare seeking in vain for food and water. Hua is dead; his bones lie\nunburied in the sun. Scattered or dead are the people of Hana; their\nlands are yellow, and their springs and streams yield nothing but\ndust and ashes. Great was the crime of Hua, and great has been the\npunishment. I am Naula-a-Maihea, the high-priest of Oahu, and have\ncome to ask, with you, that the gods may be merciful and no longer\nscourge the people.\"\n\nAt the mention of his name the sons of Luahoomoe bowed low before the\naged prophet of whose sanctity report had years before apprised them,\nand then Kaakakai replied:\n\n\"Great priest, willingly will we add our voices to your supplication\nto the gods, whose vengeance has indeed been terrible. But since our\nretreat was revealed to you and nothing seems to be hidden from your\nunderstanding, let me ask if you know aught of the fate of Oluolu. She\nwas my wife, and I left her in a little valley in the mountains back\nof Hana. I loved her greatly, and am grieved with the fear that she\nis dead.\"\n\nWithout replying the priest seated himself upon the ground, and,\nunbinding the kihei from his shoulders, threw it over his head,\nshutting the light from his face. While one hand pressed the mantle\nclosely to his breast, the other held to his forehead what seemed to\nbe a talisman of stone suspended by a short cord from his neck. He\nremained motionless in that position for some minutes; then throwing\noff the kihei and rising to his feet, he turned to Kaakakai and said:\n\n\"I was not wrong in my thought. The presence here of the sons of\nLuahoomoe has sanctified the spot to communion with the spirits of\nthe air. Oluolu, alone with a woman much her elder, still lives where\nyou left her and hopefully awaits the coming of Kaakakai--for such I\nnow know to be your name. The spirit of Luahoomoe has nourished and\nprotected her.\"\n\n\"Great Naula, most favored of the gods!\" exclaimed Kaakakai, grasping\nthe hand of the priest. \"You have made my heart glad! Now ask of me\nwhat you will!\"\n\nOn the very spot from which the priest had risen they proceeded\nto erect a rude altar of stones. When it was completed Naula\nbrought from his canoe a combined image of the godhead--the Oie\nof the early priesthood--and a small enclosed calabash of holy\nwater--ka-wai-kapu-a-Kane. Removing the kapa covering, the image\nwas placed beside the altar, and while the priest recited the solemn\nkaiokopeo, or prayer of consecration, Kaakakai intoned the invocation\nand continued at intervals to sprinkle the altar with holy water.\n\nThe dedication ceremonies were at length concluded; but what was there\nto offer as a sacrifice? The hills were bare and parched. Far as the\neye could reach the lands were deserted, and no living thing beside\nthemselves was visible. Suddenly there appeared among the leafless\nshrubbery near them a large black hog sacred to sacrifice. The brothers\nexchanged looks of wonder, but the priest did not seem to be greatly\nsurprised. The animal was immediately seized, killed and placed upon\nthe altar, and sacrificial prayers were devoutly offered.\n\nIn the midst of these services a wind set in from the south. Black\nclouds began to gather, from which the answering voice of thunder\ncame, and then a gentle rain began to fall upon the sere and hungry\nearth. Raising his face into the baptism, Naula with emotion exclaimed:\n\n\"The sacrifice is accepted! The gods are merciful, and the people\nare saved!\"\n\nAnd the rains continued, not there alone but all over the islands,\nuntil the grass grew green again and the banana put forth its\nshoots. Everywhere the rejoicing was great. The people returned to\ntheir deserted lands, and the valleys of Hana, even, blossomed as\nbefore. But Hua and his family had perished from the earth, and a\nnew dynasty came into being to claim the sovereignty of eastern Maui.\n\nThe sons of the martyred Luahoomoe returned at once to Hana, and in the\narms of Kaakakai the brave and faithful Oluolu recited the story of her\nsufferings and deliverance. With largely-augmented possessions Kaakakai\nbecame the high-priest under the new regime, and for generations his\ndescendants continued to be among the most influential of the families\nof eastern Maui. Kaanahua became the god of the husbandman.\n\nThe political events immediately following the death of Hua are\nbut vaguely referred to by tradition, and the few particulars\nknown doubtless owe their preservation to the care taken by the\npriesthood--to which class the historians of the past usually\nbelonged--to bring down, with all its terrible details, the fate of\nHua, as a warning to succeeding sovereigns who might be disposed to\ntrespass upon the sacred domain of the spiritual rulers who, in a\nmeasure, divided the allegiance of their subjects.\n\n\n\n\n\n\n\n\nTHE IRON KNIFE.\n\n\nCHARACTERS.\n\n Kalaunuiohua, king of Hawaii.\n Kamaluohua, king of Maui.\n Huapouleilei, alii-nui of Oahu.\n Kahokuohua, king of Molokai.\n Kukona, king of Kauai.\n Kaheka, queen of Hawaii.\n Kuaiwa, son of the king of Hawaii.\n Kapapa, daughter of the king of Hawaii.\n Waahia, a renowned prophetess.\n Kualu, adopted son of Waahia.\n Wakalana, an influential chief of Maui.\n Kaluiki-a-Manu,\n Hakoa and\n Hika, males,\n Neleike and\n Malaea, females, shipwrecked foreigners.\n Manokalanipo, son of the king of Kauai.\n\n\n\n\nTHE IRON KNIFE.\n\nA LEGEND OF THE FIRST WAR FOR THE CONQUEST OF THE GROUP.\n\n\nI.\n\nTwo or three attempts to consolidate under one general government\nthe several islands of the Hawaiian group were made by ambitious and\nwar-like chiefs previous to the final accomplishment of the project,\nat the close of the last century, by Kamehameha I.; but all these\nearly schemes of conquest and aggrandizement proved unsuccessful,\nand were especially unfortunate in affording excuses for retaliatory\nraids and invasions, sometimes extending, with more or less persistency\nand bitterness, to generations thereafter.\n\nThe most disastrous of these ambitious ventures was the first, and\nconnected with it were a number of strange and dramatic incidents,\ngiving to the story of the enterprise something more than a historic\ninterest. It occurred in about A.D. 1260, and the bold warrior who\nattempted it was Kalaunuiohua, king of the island of Hawaii. He was\nthe grandson of Kalapana, who reconquered the kingdom from Kamaiole,\nthe usurper, as related in the story of \"The Royal Hunchback.\"\n\nAt that time Kamaluohua, the seventh in descent from Paumakua,\nwas the moi of Maui, or rather of the western and greater part of\nthe island. Huapouleilei, the eighth in line from Maweke, was the\nalii-nui of Oahu, his possessions embracing the districts of Ewa,\nWaianae and Waialua, while the Koolau and Kona divisions were\nruled, respectively, by Moku-a-Loe and Kahuoi. The moi of Molokai\nwas Kahokuohua, the fourth in descent in the old Nanaula line from\nKeoloewa, the brother of Kaupeepee, the abductor of Hina and desperate\ndefender of the fortress of Haupu, as told in the legend of \"Hina,\nthe Hawaiian Helen.\" Kukona was the sovereign of Kauai. He was the\ngreat-grandson of Ahukini-a-Laa, one of the three sons of the three\nwives of Laa-mai-kahiki, as mentioned in the story of \"The Triple\nMarriage of Laa-mai-kahiki.\"\n\nThe contemporary rulers of the several islands are thus referred\nto for the reason that they all appear as prominent actors in the\nseveral legends from which have been gathered the historic features\nof the story about to be related, and also for the purpose of keeping\npartially in view the conspicuous and succeeding representatives of\nthe sovereign families of the group.\n\nKalaunuiohua--or, as he will be called hereafter, Kalaunui--inherited\nsomething of the military spirit of his warlike grandfather, and is\nreferred to by tradition as an ambitious and aggressive sovereign,\ncourageous in enterprise, but lacking in judgment and discretion. This\nestimate of his character is abundantly sustained by the record of\nhis acts.\n\nWaipio had been made the focus of sovereign authority by Kahaimoelea,\nthe royal father of Kalaunui, and continued to be the most attractive\nand consequential point in the kingdom. The royal grounds and\nedifices had been enlarged and improved from time to time, until\nbarbaric taste and skill seemed to be able to add nothing more to\ntheir grandeur or beauty. Not far from the royal mansion was the great\nheiau of Pakaalani, partially built by Kalapana, and completed by his\nsuccessor. Its tabus were the most sacred on Hawaii, and a descendant\nof Paao officiated there as high-priest. It was connected with the\npalace enclosure by a sacred stone pavement, which it was death for\nany but royal and privileged feet to touch, and on its walls were\nover a hundred gods.\n\nKalaunui was proud of his ancestry, which carried back his lineage\nboth to Pili and Maweke, and united in his veins the foremost blood\nof the pioneers of the fifth and eleventh centuries. He had two\nchildren--a son named Kuaiwa, and a daughter, Kapapa, whose full\nname was Kapapalimulimu. At the time of which we are writing she\nwas fifteen, and her brother was three or four years older. Both\nhad been carefully reared. The son had been instructed in all the\nmanly accomplishments of the time, and from her infancy the daughter\nhad been guarded with the most jealous watchfulness. She had grown\nalmost to womanhood without betrothal, for the reason that a husband\nsuited to her rank and personally deserving of her beauty could with\ndifficulty be found in the kingdom.\n\nAmong the number of the king's retainers of various grades of\nrank--beginning with the wohi, or chief counsellor of royal blood next\nto the throne, and ending with the kahu-alii and puuku, or personal\nand other attendants at the palace--was the young chief Kualu. He\nwas large, muscular and handsome, with a bearing indicative of good\nblood, and through his courage and capacity at arms had been raised\nto the military position of pukaua, or captain, and placed in charge\nof the palace guard--an office which gave him, if he did not before\npossess it, the privilege of an aialo, or the right to eat food in\nthe presence of the king.\n\nKualu was a chief without possessions. His grandfather, a chief of\nthe old line of Nanaula, had been killed in the battle which restored\nKalapana to the throne of his fathers, and on the sudden death of his\nfather, twenty years before, he had been adopted by Waahia, a kaula, or\nprophetess, renowned in tradition for her foresight and influence. He\nwas recognized by the Aha-alii, or college of chiefs of established\nlineage, as of noble blood, but belonged to that class of chiefs who,\nlacking the influence of family and estates, were compelled to rely\nupon their own efforts for advancement.\n\nAlthough it is claimed that Waahia was of chiefly lineage, nothing is\npositively known, even of her parents. She first appeared in Waipio\nmore than a generation before, and, through an almost undeviating\nverification of her prophecies, in time became noted and feared by\nthe people, not only as a favored devotee of Uli, the god of the\nsorcerers, but as a medium through whom the unipihili, or spirits of\nthe dead, communicated. She lived alone in a hut in a retired part\nof the valley of Waipio, and it is said that a large pueo, or owl,\nwhich, with the white alae, was sacred and sometimes worshipped,\ncame nightly and perched upon the roof of her lonely habitation.\n\nOf course a kaula of her sanctity wanted for nothing. The people were\nonly too happy to leave at her door anything of which she might stand\nin need, and the best of everything in the valley came unbidden to\nher board. Of her abundance she gave to the needy, and, while she\nseldom spoke to any one, her looks and acts were kind to all. The\npriesthood recognized her power, and the king and chiefs consulted\nher in matters of moment when the kilos of the temple were in doubt.\n\nShe had reared Kualu with the greatest care, and saw him grow to a\nmanhood of which she was proud. She loved him as if he had been her own\nchild, and he repaid her affection by heeding her advice in all things,\nand by kindness comforting her declining years. She had schooled him in\na lore which but few possessed, and the most skilful had instructed him\nin the martial and courtly accomplishments consistent with his chiefly\nrank. At the age of twenty he became attached to the household of the\nking, and in time was advanced, as already stated, to the high grade\nof captain of the palace guard. Although his abilities had commended\nhim to advancement, his early favor with the king was doubtless due\nto some extent to the influence of his foster-mother.\n\nKualu's intimate connection with the royal household brought him into\nfrequent companionship with Kuaiwa and his sister, and as the latter\ngrew to womanhood a romantic attachment sprang up between her and\nthe handsome captain of the guard. It was romantic only because it\nwas to every appearance hopeless, for there was a wide gulf between\nKualu and the daughter of the proudest moi in all the group, and for\nwhom there seemed to be no fitting mate.\n\nThe home of Kualu was within the palace enclosure; yet he frequently\nvisited Waahia in her lonely retreat, to cheer her with words of\naffection and see that she wanted for nothing. It was during one of\nthese visits, not long before the beginning of the leading events of\nthis legend, that the kaula abruptly said to him:\n\n\"Kualu, I can see that you are thinking much of Kapapa.\"\n\n\"We sometimes meet,\" replied Kualu, evasively.\n\n\"It is not well for you to try to gather berries from the clouds,\"\nreturned the kaula, kindly. \"A niapio of the highest rank alone can\nreach that fruit.\"\n\n\"The flying spear brings down what the hand cannot reach,\" was Kualu's\nsignificant answer.\n\nWaahia smiled at the dauntless spirit of her ward, and after a long\npause, during which she sat thoughtfully, with her eyes fixed upon\nthe ground, said:\n\n\"Your hopes are bold, but the gods are great. Come to me to-morrow.\"\n\nThe next day Kualu was made joyful by the words of Waahia. She told\nhim that she had been given a view of something of his future, and\nthat the auguries promised so much that she could not discourage\neven the most audacious of his aspirations; but that coming events\naffecting his life were so mingled with wars, and strange faces of a\nrace she had never seen except in dreams, that she could then advise\nno definite course of action.\n\nWith these vague words of encouragement Kualu returned to the palace,\nand authoritatively learned, what had for some time been rumored,\nthat preparations were to be speedily made for an invasion of Maui,\nand possibly of the other islands of the group. Having brought all\nthe districts of Hawaii under his control, Kalaunui entertained\nthe ambitious design of uniting the several islands of the\narchipelago under one government. In this grand scheme of conquest\nand consolidation he was sustained by the leading chiefs of Hawaii,\nhungering for foreign possessions, and large quotas of canoes and\nwarriors were promised.\n\nA general plan of action having been adopted, a fleet of two thousand\ncanoes of all sizes and an army of twelve thousand warriors were\nspeedily collected. Sacrifices were made at the great temple of\nPakaalani; the favor of the gods was invoked, and the auguries\nwere satisfactory. The king was to lead the expedition in person,\nand the chivalry of the kingdom rallied to his support. His double\ncanoe, nearly forty paces in length, was gorgeous in royal colors and\ntrappings, and more than a hundred others bore at their mast-heads the\nensigns of distinguished chiefs. No such warlike display had been seen\nby the generation witnessing it, and the confidence and enthusiasm of\nthe king and his commanding officers were fully shared by the people.\n\nLeaving the government in the hands of his young son Kuaiwa, with\nKaheka, the queen-mother, as principal adviser, Kalaunui ordered the\nwarriors to their canoes, and with his aids and personal attendants\nrepaired to the beach to superintend the departure of the expedition\nin person. In charge of his high-priest, his newly-decorated war-god\nhad been taken aboard, and the king was about to follow, when Waahia,\nwhose foster-son was one of the leaders in the enterprise, approached\nthe royal kaulua. She was clad in a pau and short mantle, and her\nlong, white hair fell below her shoulders. Her form was bent, and\nshe carried a staff for support.\n\nAt the sight of the venerable figure, familiar to every one in Waipio,\nthe king turned and said:\n\n\"I am glad you are here. Encouragement comes from the temple. What\nsays Waahia?\"\n\n\"Good in the beginning! bad in the end!\" was the blunt response of\nthe prophetess.\n\n\"I am instructed by your cheering assurances,\" adroitly returned the\nking, observing that her words had been overheard. \"The true meaning is\nthat it would be bad to abruptly end a good beginning.\" Saying which,\nwith something of a scowl he hastily stepped into his kaulua and gave\nthe signal for departure.\n\nWithout replying, Waahia, fully believing that disaster would overtake\nthe expedition in the end, and anxious to be near Kualu when it came,\nentered one of the many canoes set apart for the women and other\ncamp-followers of the invading army, and with the fleet set sail\nfor Maui.\n\n\n\n\nII.\n\nWhile the Hawaiian army, cheered by chants of battle and beating of\nwar-drums, is buffeting the waves on its way to Maui, let us glance\nagain at the moi of that island and the political condition of\nhis possessions. While Kamaluohua was the nominal sovereign of the\nisland, the extreme eastern portion of it continued to be governed\nby independent chiefs. The principal chief of the windward side was\nWakalana, whose residence was at Wailuku. He was a cousin of the moi,\nand their relations were exceedingly friendly.\n\nTwo years before a remarkable event had occurred at Wailuku. It\nwas the second appearance in the group of a vessel bearing people\nof a strange race, described by tradition as \"white, with bright,\nshining eyes.\" Mention is made of other white people who were brought\nto the islands on one or more occasions by the argonauts of earlier\ngenerations, notably by Paumakua, of Oahu, who near the close of the\neleventh century returned from one of his exploring voyages with three\nwhite persons of an unknown race; but this was the second time that\na vessel of a people other than Polynesian had been seen in Hawaiian\nwaters. The first made a landing near Makapu Point, on the island\nof Oahu, more than a hundred years before. Tradition has preserved\nthe name of the vessel (Ulupana) and of the captain (Mololano) and\nhis wife (Malaea); but as it is not mentioned that they remained in\nthe country, it is probable that they soon re-embarked.\n\nThe second arrival is more distinctly marked by tradition. It was\na Japanese vessel that had been dismantled by a typhoon, driven\ntoward the North American coast until it encountered the northwest\ntrade-winds, and then helplessly blown southward to the coast of\nMaui. It was late in the afternoon that word had been brought to\nWakalana that a strange vessel was approaching the coast. As it was\nhigh out of water and drifting broadside before the wind, it appeared\nto be of great size, and little disposition was shown by the people\nto go out in their canoes to meet the mysterious monster. Wakalana\nhastened to the beach, and, after watching the vessel intently for\nsome time, saw that it was drifting slowly toward the rocky coast to\nthe westward. Seaman enough to know that certain destruction awaited\nit in that direction, Wakalana hastily manned a stout canoe and started\nout to sea in pursuit. The waters were rough and his progress was slow,\nbut he succeeded in reaching the vessel a few minutes after it struck\nthe cliffs and was dashed in pieces. Seizing whatever they could find\nto assist them in floating, those on board leaped into the sea. It was\nhazardous to approach the wreck too nearly, but Wakalana succeeded in\nrescuing from the waves and returning to Wailuku with five persons,\nbut not before he saw the last fragment of the wreck disappear in\nthe abyss of raging waters.\n\nThere is nothing in the names preserved, either of the vessel or its\nrescued passengers, to indicate their nationality. The name of the\nvessel is given as Mamala, which in the Hawaiian might mean a wreck\nor fragment. The name of the captain was Kaluikia-Manu; the four\nothers were called Neleike, Malaea, Haakoa and Hika--all names of\nHawaiian construction. Two of them--Neleike and Malaea--were women,\nthe former being the sister of the captain.\n\nThey landed almost without clothing, and the only novelties upon their\npersons were the rings and bracelets of the women, and a sword in the\nbelt of the captain, with which he had thoughtlessly leaped into the\nsea from the sinking vessel. They were half-famished and weak, and by\ngestures expressed their gratitude to Wakalana for his gallantry in\nrescuing them, and asked for food and water. Both were provided in\nabundance, and two houses were set apart for their occupation. They\nattracted great attention, and people came from all parts of the island\nto see the white strangers. It was noted with astonishment by the\nnatives that these men and women ate from the same vessels, and that\nnothing was especially tabu to either sex; but Wakalana explained that\ntheir gods doubtless permitted such freedom, and they should therefore\nnot be rebuked for their apparent disregard of Hawaiian custom.\n\nThe comfort of the strangers was made the especial care of Wakalana,\nand they soon became not only reconciled but apparently content with\ntheir situation. But the kindness of the chief, however commendable,\nwas not altogether unselfish. He was charmed with the bright eyes and\nfair face of Neleike, the sister of the captain. He found a pleasure\nthat was new to him in teaching her to speak his language, and almost\nthe first use she made of oia was to say \"yes\" with it when he asked\nher to become his wife. Her marriage was followed by that of Malaea\nto a native chief, and of her brother and his two male companions to\nnative women of good family. And here, as well as anywhere, it may be\nmentioned that, through her son Alooia, Neleike became the progenitor\nof a family which for generations showed the marks of her blood,\nand that the descendants of the others were plentiful thereafter, not\nonly on Maui but in the neighborhood of Waimalo, on the island of Oahu.\n\nThe object of the rescued Japanese which attracted most attention\nwas the sword accidentally preserved by the captain. No such terrible\nknife had ever before been seen or dreamed of by the natives. They had\npahoas, or daggers of wood or ivory, and knives of sharply broken flint\nand sharks' teeth; they had stone adzes, axes, hatchets and hammers,\nwith which they could fell trees, hollow canoes from tree-trunks,\nbuild houses, manufacture implements of war and industry, and hew\nstone of softer composition; they had spears and javelins with points\nof seasoned wood hard enough to splinter a bone; but iron and other\nmetals had for ages been practically unknown to their race, and the\nlong, sharp sword of the captain, harder than bone or seasoned wood,\nand from its polished surface throwing defiantly back the bright\nrays of the sun, engaged their ceaseless wonder and admiration. As an\nornament they regarded it with longing, and when they learned that it\nwas a weapon of war they felt that the arm that wielded it in battle\nmust be unconquerable.\n\nThe captain did not see fit to disabuse the minds of the superstitious\nnatives in their disposition to attribute a power of almost unlimited\nslaughter to the simple weapon. On the contrary, he rarely exhibited\nit except to distinguished chiefs, and in a few months it began to be\nmentioned as a sacred gift of the gods and pledge of victory to him\nwho possessed it. Nor was the knowledge of the existence of a talisman\nso wonderful long confined to the windward side of Maui. The fame of\nthe terrible weapon spread from Hana to Kaanapali, and thence to the\nother islands of the group; and if but few of the many who came to\nlearn the truth of the report were favored with a view of the sword,\nall saw, at least, the strange people who were pointed out as the\nbearers of it from an unknown land, and the story of its powers was\nreadily accepted. But he who possessed it did not come as a conqueror,\nand, as he showed no disposition to use it offensively, the weapon\nceased to be regarded with alarm.\n\nAnd now we will return to Kalaunui and his army of conquest, last\nseen on their way to Maui in a fleet of two thousand canoes. Sailing\nto the western division of the island, which was reached in two days,\nKalaunui effected a landing of his army at Lahaina. Kamaluohua, the moi\nof the island, had learned of the projected invasion some days before,\nand made every preparation possible to meet and repel it. Lunapais,\nor war-messengers, had been despatched to the several district chiefs,\nand an army of seven or eight thousand warriors of all arms had been\nhastily collected. Wakalana had gone to the general defence with a\nforce of eight hundred men, including Kaluiki, the Japanese captain,\nupon whose presence great reliance was placed by the warriors of\nWailuku, if not by Wakalana himself.\n\nUnable to land at Lahaina, which was in possession of the enemy,\nKamaluohua marched his forces across the mountains, and a sanguinary\nbattle was fought in the neighborhood of the village. But the Mauians,\ngreatly outnumbered, were defeated and driven back to the hills,\nand their king was taken prisoner. Throughout the battle Kualu was\nespecially conspicuous for his might and courage. Armed with a huge\nstone axe, everything human seemed to fall before him, and where he\nled the bravest alone followed, for he sought the very heart of danger.\n\nThe conflict was drawing to a close. The moi, gallantly fighting,\nhad been taken prisoner, and his decimated battalions were steadily\ngiving way, when Kualu encountered a body of two or three hundred\nmen resolutely defending themselves behind a low stone wall. Several\nineffectual attempts to dislodge them had been made, and they were\nsending forth shouts of victory and defiance. Something had inspired\nthem with unusual courage and confidence. Did Kualu divine what it\nwas? Perhaps he did, for, hastily rallying to his support a force of\nsturdy warriors, he fought his way over the wall, and a determined\nhand-to-hand struggle followed. Meantime a flanking party of spearsmen\nhad made a circuit around the wall and were menacing its defenders in\nthe rear. Observing the peril of the situation, and that an effort\nwas being made to cut off their retreat to the hills, the Mauians\nbegan to fall back. As they did so Kualu was seen to dash forward\nand precipitate himself, almost unsupported, upon a score or two of\nwarriors who had apparently rallied to the assistance of some chief in\ndistress. Regardless of danger, he hewed his way through the battling\nthrong until he stood face to face with Kaluiki, the white captain,\nin whose hand was the shining blade which had so nerved the arms of\nthe warriors of Wailuku. With a blow of his battle-axe he struck the\nsword from the upraised hand of the strange warrior. As it fell to\nthe earth he placed his foot upon it, and yielded no ground until the\ntide of battle swept around and past him, forcing to retreat the last\nto present a hostile front of the army of the captive king of Maui.\n\nLeft alone for a moment by the wild pursuit of the flying enemy,\nKualu hurriedly stooped and thrust the sword into the earth, pressing\nit downward until the hilt was covered; then, placing a large rock\nupon the spot, he left the field, numbering, as he went, his paces\nto the wall behind which the Mauians had sought protection.\n\nThe victory was complete. The moi was a prisoner, and such of his army\nas had not escaped to the hills lay dead on the field. The country was\ngiven over to pillage, and at sunset twenty prisoners were slain and\nsacrificed in a heiau near the village. The sacrifices were made to his\nwar-god, and Kalaunui witnessed the solemn ceremonies of the offering.\n\nThe night was spent in the wildest revelry by the victorious warriors,\nin the midst of which Kualu sought his foster-mother, who, with the\nwomen and non-combatants of the invading army, was encamped near the\ncanoes on the beach. He hastily recited to her the events of the day,\nand concluded with the information that he had captured the long,\nbright knife of the strange chief of Wailuku, and, believing it to\nbe of great value, had hidden it in the earth. At this intelligence\nthe eyes of Waahia flashed with satisfaction.\n\n\"You have done well,\" said the kaula, rising to her feet. \"I have\nseen that long knife in my dreams. It will have much to do with your\nfuture. But it will be unsafe in your possession. Give it to me. Give\nit to me at once,\" she repeated, \"for should Kalaunui by any chance\nlearn that it was taken in battle, he will claim it.\"\n\n\"But I am sure no one saw me hide it,\" replied Kualu.\n\n\"You talk like a boy,\" returned Waahia. \"You must be sure of nothing\nof which there is a possibility of doubt. But no matter. It is not\ntoo dark to find the spot to-night. Let us go to it at once.\"\n\nExcited by her words, Kualu now became no less anxious than the kaula\nthat the sword should be placed in her keeping, and in an indirect way,\nto avoid observation, they repaired to the battle-field. Their only\nlight was that of the stars, and after reaching the wall it was some\ntime before Kualu was able to identify the exact place to which he\nhad extended the line of his hasty measurement. The ground was strewn\nwith the naked bodies of the slain, and occasional groans came from\na few whose struggles with death were not quite over. But no emotion,\neither of dread or pity, disturbed the visitors.\n\nSatisfied at length that he had found the desired place in the wall,\nKualu took a careful bearing, and then stepped briskly toward the\nnorth, closely followed by Waahia. Measuring a hundred paces or more,\nhe suddenly stopped, and with alarm discovered what seemed to be the\nform of a man crouching beside the rock marking the spot where the\nsword had been buried. Grasping his pahoa--the only weapon he had\nbrought with him--Kualu sprang forward and placed his hand upon the\nobject. It was cold and motionless; and the young warrior smiled as\nthe thought came to him that some one of the many who had fallen\nunder his axe that day had possibly crawled to the spot to guard\nhis treasure in death. He lifted the body aside, removed the stone,\nand the next moment pulled from the earth and handed to Waahia the\niron blade. She grasped it eagerly, and, with a hasty glance at its\nbright blade glistening in the starlight, wrapped it securely in a\npiece of kapa and placed it under her mantle.\n\nWithout attracting especial notice they returned to the beach. When\nimportuned by Kualu to tell him something definite of his future,\nWaahia revealed to him much that would happen; but all had not yet\nbeen given to her, and she admonished him to keep his lips closed\nand patiently await the development of the will of the gods. \"I can\nsee victories to come,\" said the kaula, \"but in the end defeat and\ndisaster.\"\n\n\"But if disaster is to come to us in the end,\" suggested Kualu,\n\"why should it not mean defeat and death to me?\"\n\n\"I can give no reason why it should not; but the gods seldom explain\ntheir acts to mortals, and I am content in seeing your star shining\nabove the ruin of Kalaunui.\"\n\nSo spoke the kaula, and, cheered by her words, Kualu sought his tent\nof mats, and on a hard couch of kapa dreamed of a long, bright knife,\nand of battles in which he hewed down armies with it.\n\nTaking his royal captive with him, the second day after the battle\nKalaunui set sail with his army for the island of Molokai, of which\nKahokuohua was the alii-nui, or governing chief. No force adequate\nto cope with the invading army could be rallied; but the chivalrous\ndescendant of the ancient kings of Hawaii was not a ruler to allow his\nsubjects to be plundered without resistance, and, hastily gathering an\narmy of four or five thousand warriors, he gave the invaders battle at\nKalaupapa. But he was defeated and taken prisoner, and after ravaging\nthe country for miles around, and destroying every captured canoe of\nwhich he could make no use, Kalaunui sailed for the conquest of Oahu\nwith the two royal captives in his train.\n\nWaahia still accompanied the expedition. But the iron knife was not\nwith her. The king had from some source learned that its glitter had\nbeen seen on the battle-field at Lahaina, and she had hidden it in\na cleft of the black rocks of the pali encircling Kalaupapa.\n\nAs already stated, Oahu was at that time governed by a number of\npractically independent chiefs. The most powerful of these, and\npossibly recognized alii-nui of the island, was Huapouleilei, chief\nof the Ewa and Waianae districts, to which division Kalaunui directed\nhis fleet. Landing his forces at Waianae, a sanguinary battle was\nfought near that place, resulting in the defeat of the Oahuans and\nthe capture of Huapouleilei.\n\nElated with his successes, and deeming himself invincible, Kalaunui\nnext prepared for a descent upon Kauai and the conquest of the entire\ngroup. But his plans for so formidable an undertaking were faulty. He\ntook no steps to consolidate his conquests or maintain possession\nof the lands subdued by his arms. He left behind him no friend or\nstronghold on the conquered islands, blindly trusting, no doubt, that\nin the persons of his royal prisoners he retained, for the time being,\na sufficiently firm hold upon their lands and subjects.\n\nBefore embarking for Kauai elaborate sacrifices were offered, and every\ndevice known to the priesthood was exhausted to secure a continuance of\nthe favor of the gods. The moi of that island was Kukona, the fourth\nin descent from the great Laa-mai-kahiki. Kalaunui recognized that\nthe defensive resources of Kauai were not to be despised, but he as\ngreatly underrated the military abilities of Kukona as he overrated\nhis own, and therefore did not doubt the result.\n\nWaahia saw disaster approaching, but knew that Kalaunui would not\nlisten to her voice of warning, and therefore remained silent when\nthe kilos, anxious to please the king, shaped their inauspicious\nauguries into promises of victory. Her greatest solicitude was for\nKualu. He had been entrusted with an important command, and could find\nno honorable pretext for declining to accept the hazard of the final\nstruggle on Kauai. Waahia, therefore, did not advise him to remain,\nfor she had seen his star shining above the clouds of defeat. She had\nsought frequent and earnest counsel of the mysterious intelligences of\nthe earth and air. She had seen their answers in the smoke of burning\nincense, and within the circle of blood at midnight, when the moon\nwas dark, had heard their whispers. Hence it was with confidence that\nshe said to Kualu, on the evening before the departure of the fleet\nfor Kauai:\n\n\"Yes, you must go. I can be of no service to you where the air will be\nfilled with spears and the canoes will be painted red with blood. I\nwill return to Hawaii. You will be defeated. Kukona is a brave and\nskilful warrior, and the army of Kalaunui. will be rent in pieces and\nthrown into the sea. The slaughter will be great, but circumstances\nwill open a way and you will escape.\"\n\n\"And should I escape, where will I find you?\" inquired Kualu.\n\n\"Among the owls in the old hut in Waipio,\" replied the kaula.\n\n\"And the long knife?\"\n\n\"The long knife is where I alone can find it,\" answered Waahia. \"Leave\nthe secret to me; it will be of service to us yet.\"\n\nEarly next morning the army of Kalaunui set sail for Kauai, and with\nit, as prisoners, the mois of Maui and Molokai and the alii-nui of\nOahu. At the same time Waahia embarked for Hawaii, taking with her the\nwar-god of the king. Traditions differ concerning the circumstances\nunder which the god was delivered to the prophetess. One asserts that\nshe refused to hold her peace or leave the expedition without it;\nanother that the king, annoyed by her ill-omened words and presence,\npurchased her departure with it; and a third that it was given\nto her in deference to her declaration that, if taken to Kauai,\nit would not return except at the head of a conquering army that\nwould make a tributary kingdom of Hawaii. Certain it is, however,\nthat Waahia returned to Hawaii from Oahu with the war-god of the\nking. It was the sacred Akuapaao, or war-god of Paao, and was held\nin great reverence by the priesthood. Borne over the waters by unseen\nforces, the canoe of Waahia was stranded on the beach at Koholalele,\non the island of Hawaii. Not far off was the old heiau of Manini,\nand thither the god was conveyed, and placed in the custody of the\nhigh-priest of the temple, with the injunction that it was never to be\nremoved from the inner court, or sanctuary, unless the kingdom was in\nperil. Six generations after it was taken from the heiau by the giant\nMaukaleoleo, and carried at the head of the victorious army of Umi,\nas mentioned in the legend of \"Umi, the Peasant Prince of Hawaii.\"\n\nFive hundred canoes had been added to the fleet of Kalaunui, and the\nimposing squadron seemed to stretch half across the wide channel\nseparating the two islands. A landing was made at Koloa, and the\nentire army disembarked without opposition. The district seemed to\nbe deserted, and not a hostile spear was visible. And so continued\nthe peaceful aspect until daylight the next morning, when Kukona,\nsupported by every prominent chief of Kauai, suddenly precipitated\nupon the invaders from the surrounding hills an army of ten thousand\nwarriors. Nor this alone. Along the westward coast was seen approaching\na fleet of nearly a thousand war-canoes, with the manifest design of\ncapturing or destroying the canoes of the Hawaiians and cutting off\ntheir retreat by sea. Hastily forming his lines to meet the avalanche\nfrom the hills, Kalaunui despatched Kualu to the beach with a force\nof three thousand warriors to protect the canoes.\n\nThe attacks by land and sea were almost simultaneous, and the\nbattle was one of the most stubborn and sanguinary ever fought in\nthe group. As predicted by Waahia, the air was filled with spears\nand the canoes were painted red with blood. Standing in the water to\ntheir hips, Kualu and his warriors met their enemies as they attempted\nto land, and a struggle of the wildest description followed. Canoes\nwere upset; men were hauled into them and killed, and out of them and\ndrowned, and for a distance of three or four hundred yards in the surf\nalong the beach raged a desperate conflict, dreadful even to savage\neyes. In their fury they fought in, above and under the water, and\nhundreds fiercely grappled and without a wound sank to their deaths\ntogether. Neither would yield, and in the end resistance ceased, and\nKualu saw the beach strewn with dead, a thousand tenantless canoes\nidly playing with the surf, and less than as many hundreds of warriors\nleft as he had led thousands into the fight. He had saved the fleet,\nbut the sacrifice of life had been terrible.\n\nDespatching a messenger to the king, and speedily reorganizing the\nremnant of his force, Kualu was about to leave the beach for service\nwhere he might most be needed, when he discovered, with horror, that\nthe Hawaiian army had been defeated, and in scattered fragments was\nseeking flight in all directions. Harassed by pursuit, a thousand or\nmore were fighting and struggling to reach the beach. Satisfied that\nthe battle was lost, to facilitate the escape of the fugitives Kualu\nordered a large number of canoes to be hastily equipped and launched,\nand then started back to assist in covering the retreat. But his men\nrefused to follow him. Knowing the danger of delay, all but a few\nof them leaped into canoes and paddled out to sea. As he could do\nnothing more, he selected a canoe suitable to the four persons who\nwere to occupy it, and with his three remaining companions passed\nthrough the surf and headed for Oahu.\n\nKualu did not escape a moment too soon. He had scarcely stemmed the\nsurf before the fugitives, abandoning all defence, made a precipitate\ndash for the canoes, closely followed by their pursuers. In their haste\nthey shoved out in canoes some of which were overburdened and others\nbut half-manned. A number of the former foundered in the surf, and\nsuch of the latter as succeeded in passing the breakers were overtaken\nby the canoes sent in pursuit. Nor did but few escape of the two or\nthree hundred who preceded Kualu in his flight. Some of them embarked\nin double canoes which they were unable to manage, and others were\neither without sails or short of paddles. The result was that less\nthan a hundred of the fugitives escaped capture, and of that number\nprobably not more than twenty or thirty succeeded in reaching the\nother islands of the group, for the sea was rough and but few of them\nwere skilled in navigation. Among these were Kualu and his companions.\n\nAlmost from the beginning the sudden attack of Kukona from the hills\nhad been a slaughter. The withdrawal of three thousand spears for\nthe protection of his canoes had weakened the lines of Kalaunui at an\nexposed point, and, breaking through them, the Kauaians so vigorously\nfollowed up the advantage that no effort could save the Hawaiians from\ndefeat. They fought bravely and with desperation; but the breaking\nof their lines had left them without any definite plan of action, and\ndefeat was inevitable. Kalaunui's courage was conspicuous, but after\nan hour's hopeless struggle he saw his brave battalions melting to\nthe earth and giving way at all points. Recognizing that the battle\nwas lost, and that what was left of his army would soon be in wild\nretreat, he attempted to cut his way through to the beach, but was\nintercepted and taken prisoner. Learning his rank, he was taken by\nhis captors to Kukona, and a few minutes later the royal chiefs of\nMaui, Molokai and Oahu, with their arms corded behind their backs,\nappeared on the scene. Deserted by their guards, they had been found\nin a hut not far from the beach and brought to the victorious moi.\n\nIt was a historic group, that meeting on the battle-field of Koloa\nof the five principal sovereigns of the archipelago. Had Kukona been\nambitious the means were at his command to become the supreme head of\nthe island group; but he thought only of the future peace of Kauai,\nand promptly dismissed from his mind all dreams of broader fields of\nempire, well knowing that, were he able to seize the mastery of the\ngroup, he could not hope to long maintain it.\n\nNot a word of jeering or of triumph passed between Kalaunui and\nthe captive chiefs as they stood before Kukona, for the aha alii\nof the period--the chiefs of accepted rank--commanded the respect,\nnot only of the untitled, but of each other, even in bondage and in\ndeath. Kukona had met the alii-nui of Oahu in his own dominions some\nyears before, and recognized him at once, but the kings of Maui and\nMolokai were strangers to him. Being informed of their rank and the\ncircumstances of their captivity, he ordered them to be liberated at\nonce, and with his own hands removed the cords from the arms of his\nroyal friend from Oahu.\n\nThe rescued princes were at once returned with befitting escorts to\ntheir own possessions, but Kalaunui was retained as a prisoner of\nwar. But few of the invading army escaped. The victory was celebrated\nwith elaborate sacrifices and general rejoicing throughout the\nisland. The captured arms and canoes were divided among the assisting\nchiefs, and peace reigned again on Kauai.\n\nKukona had secured the lasting friendship of the chiefs of Oahu,\nMaui and Molokai, and therefore did not fear the retaliation of\nHawaii. But, as a guarantee of peace, he kept Kalaunui a prisoner,\nrightly surmising that, if the ruling powers of Hawaii really valued\nthe life of the captive king, they would not imperil it by attempting\nhis release by force, and if they did not greatly value it he would\nbe left to his fate or the chances of peaceful negotiation.\n\n\n\n\nIII.\n\nEscaping from Koloa, Kualu and his companions made sail for Hawaii,\nstopping for supplies at such intermediate points as they deemed safe\non the coasts of Oahu, Molokai and Maui, and on the evening of the\nsixth day arrived at Waipio. They were the first to bring to Hawaii the\nnews of the defeat of Kalaunui on Kauai, and when the people learned\nthat the army had been destroyed the land was filled with wailing.\n\nAppearing at once before Kaheka and her son, Kualu recited to them\nthe story of the dreadful battle, but was unable to tell them\ndefinitely of the fate of Kalaunui. The grief of the queen was\ngreat, and found strange and unreasonable expression in charging\nKualu with cowardice and ordering him from the palace. In vain he\nprotested against the ungenerous treatment. She had never liked him,\nespecially since discovering that he had secured something more than\nthe good-will of Kapapa, and it seemed monstrous to her that he should\nhave survived Kalaunui and the scores of gallant chiefs who fell with\nhim. She cruelly intimated that it was more than probable that, with\nthe force sent to protect the fleet, he had embarked in the canoes\nwithout striking a blow, thus treacherously depriving the defeated\narmy of its sole means of escape.\n\nHad these monstrous charges been made by a man Kualu would\nhave answered them with blows; but, as they were the foolish and\ninconsiderate ravings of a woman, without venturing further reply he\ntook his leave, and with a heart filled with stifled rage and anguish\nstrode from the palace.\n\nProceeding up the valley, Kualu entered the hut of Waahia. He found\nthe kaula alone, as usual. She knew he was coming, but was none the\nless rejoiced to meet him. With a word or two of greeting he sat down\nin silence. The cruel words of Kaheka still stuck like thorns in his\nthroat. Waahia regarded him intently for a time, and then said:\n\n\"I know it all. Kalaunui's army has been destroyed. You escaped in\na canoe with three others.\"\n\n\"And Kalaunui?\" questioned Kualu, not a little amazed at the\ncorrectness of her information.\n\n\"Is a prisoner,\" replied the kaula.\n\n\"Thank the gods for that!\" exclaimed the chief vehemently. \"He must\nbe liberated, for he can tell her that in escaping I acted neither\nwith cowardice nor treachery!\"\n\n\"Tell whom?\" inquired the kaula.\n\n\"Kaheka,\" answered Kualu. \"She charges me with cowardice and\ndesertion.\"\n\n\"Then Kaheka accuses you of what I know to be false!\" said Waahia.\n\n\"Yes,\" returned the chief; \"but the witnesses to my fidelity are\nfew and humble, and the words of the king can alone relieve me in\nthe eyes of the aha alii of the disgrace with which the charges of\nKaheka will cover me.\"\n\n\"True,\" replied the kaula, encouragingly; \"but the disgrace will not\nbe lasting, for the king will return to do you justice.\"\n\n\"When will he return?\" eagerly inquired the chief.\n\n\"I cannot tell,\" answered Waahia; \"but I know that his rule is not\nyet at an end in Hawaii, and you must be patient.\"\n\nAnd Kualu promised to be patient, and for a few days bore the neglect\nand frowns of his former friends, and the sneers and covert insults\nof his enemies. But when the heartless accusations of Kaheka, passing\nfrom tongue to tongue with the news of the dreadful slaughter, became\ngenerally known, and almost as generally believed, notwithstanding the\nstatements of his three companions to the contrary, Kualu's indignation\ncould no longer be restrained, and he challenged to combat and slew\non the spot a chief who, in the presence of a party of friends,\nrepeated the charges to his face. Great excitement followed, and in\nhis desperation and wrath Kualu invited the friends of his fallen\ndefamer, one and all, to test his courage then or thereafter.\n\nAs the life of Kualu was now in constant and undoubted peril, Waahia\nadvised him to leave Hawaii for a time, and together they set sail for\nMolokai, and took up their residence at Kalaupapa. But before leaving\nWaipio the kaula called upon the high-priest, by whom she was held\nin great respect, and told him where she might be found on Molokai,\nshould her services be required.\n\n\"And they will be required,\" said Waahia, significantly. \"Kalaunui\nis not dead, and when you shall have failed in all your efforts to\nliberate him, tell Kaheka to think better of Kualu and send for me.\"\n\n\"How know you that Kalaunui still lives?\" inquired the priest.\n\n\"Should the high-priest of Pakaalani ask me that question?\" replied\nWaahia. \"Where are his seers? Where are the kilos of the temple, who\nin the heavens saw victory for Kalaunui where I beheld defeat? Have\nthey not been consulted?\"\n\n\"All do not see with the eyes of Waahia,\" returned the priest,\nevasively.\n\nFlattered by this recognition of her superiority, the kaula said,\nas she turned to depart: \"You will know more to-morrow!\" And an hour\nafter, accompanied by Kualu, she left Waipio for Molokai.\n\nThe priest was not deceived by Waahia, for the day after authentic\nintelligence was received from Maui to the effect that Kalaunui's\ncampaign had been a failure in Kauai, and the king was a prisoner\nin the hands of Kukona. The leading chiefs were called together in\ncouncil, and several projects for the liberation of the king were\nadvanced and discussed. Kaheka was in favor of raising a powerful\narmy at once, and bringing her royal husband back by force; but when\nit was considered by cooler heads that Kukona was undoubtedly well\nprepared for war, and had secured the friendship, and in an emergency\ncould command the support, of the chiefs of Maui, Oahu and Molokai,\nthe suggestion was dismissed as dangerous and impracticable.\n\nUnder the circumstances it was finally resolved to attempt the\nliberation of Kalaunui through negotiation; and to this end messengers\nwere despatched to Kauai with offers of a large number of canoes,\nspears and other war materials in exchange for the royal prisoner. But\nthe surrender of Kalaunui's fleet, and the capture of thousands of\nspears and other arms, had given Kukona a great abundance of both,\nand he declined the offer.\n\nFailing in this, after a lapse of some months messengers were again\nsent to Kukona with a proffer of twenty full-sized mamos, or royal\nfeather cloaks, a canoe-load of ivory and whalebone, and a thousand\nstone lipis, or axes, of a superior kind peculiar to Hawaii. The\nmessengers were courteously received and listened to, but the offer\nwas not accepted.\n\nWar was again urged by Kaheka, but the chiefs refused to embark in\nan undertaking so hazardous, and without their support she could do\nnothing. And so for more than two years Kalaunui remained in captivity,\nwhen a third attempt to ransom him was made. Kaheka despatched to\nKauai two ambassadors of high rank, offering her daughter Kapapa in\nmarriage either to Kukona or his son, Manokalanipo, and promising\nperpetual peace between the islands. This offer was also declined,\nand Kukona refused to name to the ambassadors the terms upon which\nhe would treat for the liberation of their king.\n\nIt now became a question either of war or the abandonment of\nKalaunui to his fate. In this dilemma the priests and kaulas were\nconsulted, but their predictions were vague and their counsels\nunsatisfactory. Remembering the words of Waahia, the high-priest\nsought the presence of Kaheka, and advised her to send for the old\nprophetess, who was living with her foster-son at Kalaupapa. This,\nafter some persuasion, she consented to do, and, despatching a chief\nof high rank to Molokai, with the admission that she had accused\nKualu unjustly, the kaula was induced to return with the messenger to\nWaipio. But Kualu did not accompany her. She was suspicious of Kaheka,\nand advised him to remain at Kalaupapa.\n\nArriving at Waipio, the kaula, feeling that the game was now in her\nown hands, informed the high-priest that she would communicate with\nthe leading chiefs of the kingdom convened in council. The chiefs\nwere accordingly assembled, and Waahia appeared before them. Kaheka\nwas present, as the kaula desired.\n\nWith a staff in her hand, capped with the head of an owl, and her\nlong, white hair falling to her waist, there was something weird\nand awe-inspiring in the appearance of the venerable prophetess\nas she entered the council-room and bowed low before Kaheka and the\nassembled chiefs. It was not her privilege to break the silence without\npermission, and when it had been formally accorded she raised her eyes,\nand, without especially addressing any one, said:\n\n\"Why have I been sent for?\"\n\nNo one could answer, not even Kaheka.\n\nAt length an old chief, after conferring with those around him,\nreplied:\n\n\"You have been sent for on the word of the high-priest, and with\nthe hope that you might be able to point out a way for the return of\nKalaunui to Hawaii. Can you do so?\"\n\n\"I can speak of no way,\" answered the kaula.\n\n\"Then you can do nothing?\" returned the chief.\n\n\"My words were that I could speak of no way, nor can I,\" said the\nkaula; \"yet, keeping my own counsel, I might possibly be able to\naccomplish what you all desire.\"\n\n\"And will you undertake to do so?\" inquired Kaheka.\n\n\"Yes, on one condition,\" was the prompt reply.\n\n\"Well, what do you ask for attempting to save the life of your\nking?\" returned the queen, in a tone of rebuke.\n\nWaahia did not like the spirit of the inquiry, and a scowl darkened\nher wrinkled face as she replied:\n\n\"I might ask that, if the gods willed that I should fail, Kaheka\nwould not charge me with treachery!\"\n\nThis reference to the treatment of Kualu created a feeling of\nuneasiness among the chiefs; but, without inviting remark or\nexplanation, the kaula continued:\n\n\"What I require is a pledge from every chief here that, should I\nsucceed in liberating Kalaunui, the terms of the release, whatever\nthey may be, will be complied with.\"\n\nThe chiefs hesitated, as it was not impossible that the sovereignty\nof the island might be offered to Kukona by the prophetess, and\nthey could not pledge themselves to a sacrifice involving their own\nruin. Waahia relieved their apprehensions, however, by assuring them\nthat the pledge would not be considered binding if the terms affected\neither the sovereignty of the island or the lives, possessions or\nprerogatives of its chiefs. With this assurance the members of the\ncouncil, after briefly discussing the possibilities of the obligation,\nconsented to accept it. Thereupon the pledge was carefully repeated\nthrice by the chiefs, and each in turn solemnly invoked upon himself,\nshould he fail to keep and observe it in its fulness, the wrath of\nHikapoloa, the divine trinity, and the swift and especial vengeance\nof Kuahana, the slayer of men.\n\n\"Are you satisfied now?\" inquired Kaheka.\n\n\"I am satisfied,\" replied the kaula.\n\n\"Do you require assistance?\" This inquiry came from more than one.\n\n\"Only of the gods!\" was the impressive answer of Waahia, as she left\nthe council and slowly wended her way up the valley.\n\nAll night long strange lights flashed at intervals through the\nweather-rent openings in the kaula's hut. Shadowy forms were seen\nto move noiselessly around it; owls came and went as the lights\nvanished and reappeared; and, just as the sun began to paint the east,\nWaahia proceeded to the beach, and with a single sturdy assistant of\nsupernatural aspect embarked in a canoe which seemed to be equipped and\nprovisioned for a long voyage. This was the ghostly narration of two or\nthree of the nearest neighbors of the prophetess, and the truth of the\nstory was not doubted, even when it reached the palace. Doubtless the\nplain facts were that Waahia spent the most of the night in preparing\nfor the voyage, and set sail early in the morning with an assistant\nknown to be trustworthy and familiar with the sea.\n\nWaahia proceeded very leisurely to Kauai. The annual feast of Lono was\napproaching, and as she desired to arrive there during the festival,\nwhich would not be for some days, she spent the intervening time\nin visiting many sacred spots and noted temples on Maui, Oahu,\nMolokai and Lanai. Perhaps to commune with the honored dead, she\nmade a pilgrimage to the sacred valley of Iao, on the island of Maui,\nwhere were buried many of the distinguished kings and chiefs of the\ngroup. She stopped at Kalaupapa, on Molokai, to confer with Kualu,\nand while there paid a visit to the home, near Kaluakoi, of Laamaomao,\nthe wind-god, who came from the south with Moikeha more than a century\nbefore; and in the same valley visited the dreaded spot where, in the\nreign of Kamauaua, the father of Kaupeepee, the abductor of Hina,\nnear the close of the eleventh century, sprang up in a night the\npoisoned grove of Kalaipahoa, or, according to another tradition,\nwhere that goddess, belonging to a family of southern deities, visited\nthe group with two of her sisters, and entered and poisoned a small\ngrove of trees of natural growth.\n\nFrom one of these poisonous trees the famous idol of Kalaipahoa was\nmade. So poisonous was the wood that many died in cutting down the\ntree and carving the image, for all perished whose flesh was touched\nby the chips; but the workmen finally covered their bodies with kapa,\nincluding masks for their faces and wraps for their hands, and thus\nsucceeded in completing the dangerous task without farther loss of\nlife. But a single image was made. It remained with the ruling family\nof Molokai until the subjugation of the group by Kamehameha I., when\nit came into his possession, and at his death, in 1819, was divided\namong a few of the principal chiefs. Two fragments of the image,\nit is said, are still preserved, but they are carefully guarded and\nnever exhibited to eyes sceptical or profane. Long before Waahia\nvisited the spot the last vestige of the grove had disappeared, but\nfor many acres around where the terrible trees once stood the earth\nwas black and bare. Within the dreaded area no living thing was seen,\nand birds fell dead in flying over it. But the kaula entered it and\nreturned unharmed, to the amazement of more than one witness.\n\nWaahia next visited the heiau of Kaumolu, which was then a puhonua,\nor place of refuge, and in another temple near the coast offered\nsacrifices to the shark-god Mooalii. By reputation she was generally\nknown to the priesthood of the group, and was nowhere regarded as an\nintruder in places sacred to worship.\n\nStopping at Ewa, on the island of Oahu, she saw for the first time\nthe hallowed enclosure of Kukaniloko, the creation of Nanakaoko,\nson of Nanamaoa, the earliest arrival from the south of the migratory\nstream of the eleventh century. Chiefs born there were endowed with\nespecial prerogatives and distinctions, and the beating of a sacred\ndrum called hawea gave notice without of the birth of a tabu chief.\n\n\n\n\nIV.\n\nThe winter solstice, which marked the end of the Hawaiian year, was\nat hand, to be followed by the usual five days' feast of Lono, and\nWaahia so timed her voyage as to arrive on Kauai the day before the\nfestival began. She quietly landed at Koloa, and as far as possible\navoided observation by taking up her residence in a small hut secured\nby her companion well back in the neighboring hills.\n\nThese annual festivals of Lono were seasons of universal merriment and\nrejoicing. The god was crowned and ornamented with leis of flowers and\nfeathers, and unstinted offerings of pigs, fowls and fruits were laid\nupon the altars of the temples consecrated to his worship. Chiefs and\npeople alike gave themselves unreservedly over to feasting, dancing,\nsinging and the indulgence of almost every appetite and caprice, and\nthe Saturnalias of the old Romans gave to the masses scarcely more\nlicense than the festivals of Lono. Every instrument of music known\nto the people--and they possessed but four or five of the simplest\nkinds--was brought into requisition, and for five days there was\nalmost an uninterrupted tumult of revelry. Lakakane, the hula god,\nwas decorated and brought out, and every variety of the dance was\ngiven--some of them to the time of vocal recitations and others to\nthe noisier accompaniment of pipes, drums and rattling calabashes. In\nthe midst of these enjoyments long-bearded bards appeared before the\nking and distinguished chiefs, and while some of them recited wild\nhistoric tales of the past, others chanted the mele-inoas and sang\nof the personal exploits of their titled listeners. Awa and other\nintoxicating drinks were freely indulged in by those who craved them,\nand the festivals were usually followed by a week or more of general\nlanguor and worthlessness.\n\nIt was the third day of the festival at Koloa. The gates of the\nenclosure had been thrown open, and thousands of people thronged\naround the royal mansion in a grove near which large quantities\nof refreshments were spread on the ground in huge wooden trays and\ncalabashes. The feast was free to all, and Kukona lounged on a pile of\nkapa in the deep shade of the trees in front of the palace, happy in\nwitnessing the enjoyment of his subjects. Around him were standing\na number of chiefs of high rank. A kahili of bright feathers was\noccasionally and unobtrusively waved above his head by the paakahili,\nand the iwikuamoo, aipuupuu and other of his personal attendants,\nall of the lesser nobility, stood in readiness to respond to his\nslightest wishes. A guard of inferior chiefs kept the crowd from\npressing too closely the distinguished group, but from time to time,\nas permission was granted, select bands of dancers and musicians and\nchanters of ability were allowed to approach and entertain the royal\nparty with specimens of their skill and erudition.\n\nA company of dancers had just retired, when Waahia, with a staff in\nher hand, and wearing a short mantle, indicating that she claimed\nprivileges of dress which were not accorded to women generally, asked\npermission to be admitted to the presence of the king. Her strange\nappearance excited the curiosity of Kukona, and she was allowed\nto approach. Kneeling and touching her forehead to the ground, she\nrose and asked if it was the pleasure of the king to hear her. As\nthese ceremonies, due to supreme authority, were usually waived on\nsuch occasions, it was surmised that the woman must be a stranger\nin Kauai. She was told to speak. A moooelo, or historic chant, was\nexpected; but in a full, sharp voice she chanted these words:\n\n\n \"O the long knife of the stranger,\n Of the stranger from other lands,\n Of the stranger with sparkling eyes,\n Of the stranger with a white face!\n O long knife of Lono, the gift of Lono;\n It flashes like fire in the sun;\n Its edge is sharper than stone,\n Sharper than the hard stone of Hualalai;\n The spear touches it and breaks,\n The strong warrior sees it and dies!\n Where is the long knife of the stranger?\n Where is the sacred gift of Lono?\n It came to Wailuku and is lost,\n It was seen at Lahaina and cannot be found.\n He is more than a chief who finds it,\n He is a chief of chiefs who possesses it.\n Maui cannot spoil his fields,\n Hawaii cannot break his nets;\n His canoes are safe from Kauai;\n The chiefs of Oahu will not oppose him,\n The chiefs of Molokai will bend at his feet.\n O long knife of the stranger,\n O bright knife of Lono!\n Who has seen it? Who has found it?\n Has it been hidden away in the earth?\n Has the great sea swallowed it?\n Does the kilo see it among the stars?\n Can the kaula find it in the bowels of the black hog?\n Will a voice from the anu answer?\n Will the priests of Lono speak?\n The kilo is silent, the kaula is dumb.\n O long knife of the stranger,\n O bright knife of Lono,\n It is lost, it is lost, it is lost!\"\n\n\nAt the conclusion of the chant, which was listened to with attention,\nthe kaula bowed and disappeared in the crowd. Kukona had heard of\nthe long knife, and Waahia's description of its powers interested him\ngreatly. He despatched a messenger to the high-priest, ordering that\nthe diviners at once be put to the task of discovering the hiding-place\nof the sacred weapon.\n\nOn the following afternoon Waahia appeared before the king and his\nchiefs, and with the same ceremonies repeated her chant of the day\nbefore. The high-priest was summoned, and informed the king that his\ndiviners had as yet discovered no trace of the long knife.\n\nThe third day Waahia appeared and repeated her chant before the king,\nand silently withdrew, as before. Again the high-priest was summoned,\nbut was able to offer no assurance that the long knife would be found\nby the kahunas. They had resorted to every means of inspiration and\nmagic known to them, but could discover no clue to the mystery.\n\n\"Who is this woman who for three successive days has told us of the\nlost knife?\" inquired Kukona, addressing the chiefs surrounding him.\n\nNo one seemed to be able to answer. Finally the master of ceremonies\nstepped forward and replied:\n\n\"The woman, I think, is Waahia, the noted prophetess of Hawaii. I saw\nher fifteen years ago in Waipio, and am quite sure that I remember\nher face.\"\n\nThe name, if not the face, of the distinguished seeress was known\nto the king and many others present, and the high-priest, anxious to\nexplain the failure of his magicians, bowed and said:\n\n\"The master of ceremonies has doubtless spoken truly. The woman must\nbe Waahia. Her powers are great, and a secret in her keeping is beyond\nthe reach of the kaulas.\"\n\nAccepting this explanation of the high-priest, Kukona ordered the\nprophetess to be found and respectfully conducted to the royal mansion;\nbut after a fruitless search of two days it was reported that she\nhad probably left the valley, and therefore could not be found.\n\nIrritated at what seemed to be the inefficiency or neglect of his\nkaulas and chiefs, Kukona was about to attach a death-penalty to\nfurther failure when Waahia suddenly entered the royal enclosure and\napproached the palace. Her appearance was most welcome to the attending\nchiefs, and she was ushered at once into the presence of the king. So\ndelighted was Kukona at the unexpected visit that he rose unconsciously\nto his feet and greeted the prophetess. This breach of courtly form\namazed the attendants of the king, and suggested to them that the\nstrange visitor must be of supreme rank; but before any explanation\ncould be gathered they were ordered to retire, even to the paakahili,\nand Kukona was left alone with the kaula.\n\nThe king motioned his visitor to a lounge of kapa, for she seemed\nto be old and feeble, and he had a favor to ask. Seating herself,\nas requested, the king approached, and, in a voice that could not\nwell be overheard, said:\n\n\"Are you Waahia, the prophetess of Hawaii?\"\n\n\"I am Waahia,\" answered the kaula.\n\n\"You have chanted of the long knife of the stranger, of the bright\nknife of Lono, of the lost knife of Wailuku,\" resumed Kukona. \"Our\ndiviners can give me no information concerning it.\"\n\nWaahia smiled significantly, but made no reply, and the king continued:\n\n\"They say you have tabued the secret, and others, therefore, cannot\nshare it. Is it so?\"\n\n\"Perhaps,\" was the brief reply.\n\n\"Then you can find the sacred knife?\" eagerly suggested Kukona.\n\n\"I can find it,\" was the kaula's emphatic answer.\n\n\"Then find and bring it to Kukona, and for the service claim what\nyou will,\" was the prompt proposal of the king.\n\nWith the way thus broadly opened, Waahia announced that the price of\nthe knife must be the liberation of Kalaunui, and was astonished at\nthe promptness with which the terms were accepted. It was manifest\nto Waahia that he either placed a very high value upon the talisman,\nor had kept his royal prisoner about as long as he cared to detain him\nor the peace of his kingdom required. In either event his unhesitating\nacceptance of the main consideration warranted Waahia in at once naming\none or two other conditions, which were just as promptly agreed to\nby the king. One of these conditions was that Kalaunui should agree,\nas the only consideration for his release to be known to him, that\nhis daughter Kapapa should be given in marriage to the chief Kualu,\nnot only as a fitting union, but as a measure of atonement for the\nunjust and disgraceful charges made against that worthy young chief by\nKaheka, and that Kukona and Kalaunui should mutually pledge themselves\nto the fulfilment of the compact. The other condition was that, on the\ndelivery of the knife to Kukona, he was to release the captive king\nat once, and return him to Hawaii in company with three high chiefs\nof Kauai, who were to remain in Waipio until after the consummation\nof the marriage of Kapapa and Kualu.\n\nKalaunui was communicated with. For nearly three years he had been\nconfined and closely but respectfully guarded within a square of\nhigh stone walls enclosing a single hut. Utterly unable to account\nfor Kukona's interest in Kualu, he nevertheless accepted the terms\nsubmitted to him for his release, and Waahia started at once for\nKalaupapa, promising to be back within six days. For the voyage she\naccepted a canoe larger and more commodious than her own, and the\nservices of five additional rowers.\n\nArriving at Kalaupapa on the morning of the third day from Koloa,\nWaahia startled Kualu by informing him that Kalaunui was about to\nbe released, and that in twelve days he must return without further\nnotice to Waipio, where he would be relieved of all disgrace by\nthe king, and become the husband of Kapapa. Coming from Waahia, he\nbelieved the words as if they had been flashed from the heavens,\nand asked for no confirmation as the kaula abruptly left him and\nproceeded alone toward the hills.\n\nA few hours later Waahia re-embarked for Kauai, taking with her,\nsecurely wrapped in a number of kapa folds, the sword of Kaluiki. She\nreached Koloa within the time promised, and, proceeding to the palace,\ndelivered to the king, in person and alone, the glittering blade\nwhich rumor had clothed with extraordinary sanctity and power.\n\nKalaunui renewed his pledge to Kukona, and the next morning embarked\nfor Hawaii in a large double canoe, accompanied by three of the leading\nchiefs of Kauai and their attendants. Stepping into the kaulua as it\nwas about to be shoved into the surf, Kalaunui caught sight of Waahia,\nfor the first time for years, as she stood leaning upon her staff near\nthe water. Kualu's part in the agreement with Kukona was explained at\nonce by Waahia's presence in Koloa; but what was Kualu to Kukona? and,\nif nothing, what influences had the kaula been able to bring to effect\nhis release upon such conditions? No matter. Kalaunui was too happy\nin his liberation to quarrel with the means through which it had been\nsecured, and he turned with a look of gratitude toward the prophetess\nas the canoe shot out into the breakers.\n\nThe return of their captive king was joyously celebrated by the people\nof Hawaii, and a few days after Kapapa became the willing wife of\nKualu. The union was distasteful to Kaheka, but she was powerless\nto prevent it. The agreement was faithfully fulfilled by Kalaunui,\nand he spent the remainder of his days in peace, leaving the kingdom\nto his only son, Kuaiwa, between whom and Kualu a lasting friendship\nwas established.\n\nKualu, with Kapapa, became the head of an influential family, one of\nhis direct descendants having been the wife of Makaoku, a son of Kiha\nand brother of Liloa, one of the most noted of the kings of Hawaii.\n\nThe sword of Kaluiki, the ransom of a king, remained for some\ngenerations with the descendants of Kukona; but what became of it in\nthe end tradition fails to tell.\n\n\n\n\n\n\n\n\nTHE SACRED SPEAR-POINT.\n\n\nCHARACTERS.\n\n Kakae and\n Kakaalaneo, joint mois of Maui.\n Kahekili, son of Kakae.\n Kaululaau, son of Kakaalaneo.\n Waolani, a high-priest of Maui.\n Kalona-iki, king of Oahu.\n Laiea-a-Ewa, sister of the queen of Oahu.\n Kamakaua, a companion of Kaululaau.\n Kauholanui-mahu, king of Hawaii.\n Neula, queen of Hawaii.\n Noakua, a chief of Kohala, Hawaii.\n Pele, goddess of Kilauea.\n Keuakepo, brother of Pele.\n Mooaleo, a gnome-god of Molokai.\n Pueoalii, a winged demon of Oahu.\n\n\n\n\nTHE SACRED SPEAR-POINT.\n\nTHE ADVENTURES OF KAULULAAU, PRINCE OF MAUI.\n\n\nI.\n\nKaululaau was one of the sons of Kakaalaneo, brother of, and\njoint ruler with, Kakae in the government of Maui. The latter was\nthe legitimate heir to the moiship, but, as he was weak-minded,\nKakaalaneo ruled jointly with him and was the real sovereign of the\nlittle kingdom. The court of the brothers was at Lele (now Lahaina),\nand was one of the most distinguished in the group.\n\nThe mother of Kaululaau was Kanikaniaula, of the family of Kamauaua,\nking of Molokai, through his son Haili, who was the brother or\nhalf-brother of Keoloewa and Kaupeepee. The latter, it will be\nremembered, was the abductor of the celebrated Hina, of Hawaii,\nand the family was of the old strain of Maweke.\n\nKaululaau was probably born somewhere between the years 1390 and\n1400. He had a half-sister, whose name was Wao, and a half-brother,\nKaihiwalua, who was the father of Luaia, who became the husband\nof a daughter of Piliwale, moi of Oahu, and brother of Lo-Lale. He\ndoubtless had other brothers and sisters, since his father was blessed\nwith two or more wives, but the legends fail to refer to them.\n\nKahekili, son of Kakae, and who became his successor in the moiship,\nwas of near the age of his cousin, Kaululaau, and the two princes\ngrew to manhood together. They were instructed by the same teachers,\nschooled in the same arts and chiefly accomplishments, and chanted the\nsame genealogical meles. Yet in disposition and personal appearance\nthey were widely different.\n\nFrom his youth Kahekili was staid, sober and thoughtful. Bred to the\nknowledge that he would succeed his father as moi of the island,\nhe began early in life to prepare himself for the proper exercise\nof supreme authority, and at the age of twenty was noted for his\nintelligence, dignity and royal bearing. He had been told by a prophet\nthat one of his name would be the last independent king of Maui, and\nthe information rendered him solicitous for his future and drove many a\nsmile from his lips. Yet, with all his austerity and circumspection,\nhe was kind-hearted and affectionate, and his pastimes were such\nas comported with his dignity. In height he was somewhat below the\nchiefly medium, and his features were rugged and of a Papuan cast;\nbut all knew that he was royal in heart and thought, and the respect\ndue to him was not withheld.\n\nKaululaau was unlike his royal cousin in almost every respect. He was\nnoted alike for his intelligence, his manly beauty and his rollicking\nspirit of mischief and merriment. He did not covet the sceptre. He\nthought more of a wild debauch, with music, dancing and a calabash of\nawa, than the right to command \"downward\" or \"upward the face\"; and\nsince Kahekili was the designated successor of his father, he claimed\nthe right, as a favored and tabu subject of the realm, to enjoy himself\nin such manner as best accorded with his tastes. As he could not make\nlaws, he found a pleasure in breaking them. He was neither wantonly\ncruel nor malignant, but recklessly wild and mischievous, and neither\nthe reproofs of his father nor the mild persuasions of his cousin were\nsufficient to restrain him. His bantering reply to the latter was:\n\"When you become king I will act with more propriety. Two mois can\nafford one wild prince.\"\n\nHe had a congenial following of companions and retainers, who assisted\nhim in his schemes of mischief. With feasting and hula dancing he would\nkeep the village in an uproar for a dozen consecutive nights. He would\nsend canoes adrift, open the gates of fish-ponds, remove the supports\nof houses, and paint swine black to deceive the sacrificial priests. He\ndevised an instrument to imitate the death-warning notes of the alae,\nand frightened people by sounding it near their doors; and to others he\ncaused information to be conveyed that they were being prayed to death.\n\nNotwithstanding these misdemeanors, Kaululaau was popular with the\npeople, since the chiefs or members of the royal household were\nusually the victims of his mischievous freaks. He was encouraged\nin his disposition to qualify himself for the priesthood, under the\ninstruction of the eminent high-priest and prophet, Waolani, and had\nmade substantial advances in the calling, when he was banished to\nthe island of Lanai by his royal father for an offence which could\nneither be overlooked nor forgiven.\n\nAt that time Lanai was infested with a number of gnomes, monsters\nand evil spirits, among them the gigantic moo, Mooaleo. They ravaged\nfields, uprooted cocoanut-trees, destroyed the walls of fish-ponds,\nand otherwise frightened and discomfited the inhabitants of the\nisland. That his residence there might be made endurable, Kaululaau was\ninstructed by the kaulas and sorcerers of the court in many charms,\nspells, prayers and incantations with which to resist the powers of\nthe supernatural monsters. When informed of these exorcising agencies\nby Kaululaau, his friend, the venerable high-priest, Waolani, told\nhim that they would avail him nothing against the more powerful and\nmalignant of the demons of Lanai.\n\nDisheartened at the declaration, Kaululaau was about to leave the heiau\nto embark for Lanai, when Waolani, after some hesitation, stayed his\ndeparture, and, entering the inner temple, soon returned with a small\nroll of kapa in his hand. Slowly uncording and removing many folds\nof cloth, an ivory spear-point a span in length was finally brought\nto view. Holding it before the prince, he said:\n\n\"Take this. It will serve you in any way you may require. Its powers\nare greater than those of any god inhabiting the earth. It has been\ndipped in the waters of Po, and many generations ago was left by\nLono upon one of his altars for the protection of a temple menaced\nby a mighty fish-god who found a retreat beneath it in a great cavern\nconnected with the sea. Draw a line with it and nothing can pass the\nmark. Affix it to a spear and throw it, and it will reach the object,\nno matter how far distant. Much more will it do, but let what I have\nsaid suffice.\"\n\nThe prince eagerly reached to possess the treasure, but the priest\nwithdrew it and continued:\n\n\"I give it to you on condition that it pass from you to no other\nhands than mine, and that if I am no longer living when you return\nto Maui--as you some day will--you will secretly deposit it with my\nbones. Swear to this in the name of Lono.\"\n\nKaululaau solemnly pronounced the required oath. The priest then handed\nhim the talisman, wrapped in the kapa from which it had been taken,\nand he left the temple, and immediately embarked with a number of\nhis attendants for Lanai.\n\nReaching Lanai, he established his household on the south side of\nthe island. Learning his name and rank, the people treated him with\ngreat respect--for Lanai was then a dependency of Maui--assisted in\nthe construction of the houses necessary for his accommodation, and\nprovided him with fish, poi, fruits and potatoes in great abundance. In\nreturn for this devotion he set about ridding the island of the\nsupernatural pests with which it had been for years afflicted.\n\nIn the legend of \"Kelea, the Surf-rider of Maui,\" will be found\nsome reference to the battles of Kaululaau with the evil spirits and\nmonsters of Lanai. His most stubborn conflict was with the gnome god\nMooaleo. He imprisoned the demon within the earth by drawing a line\naround him with the sacred spear-point, and subsequently released\nand drove him into the sea.\n\nMore than a year was spent by Kaululaau in quieting and expelling\nfrom the island the malicious monsters that troubled it, but he\nsucceeded in the end in completely relieving the people from their\nvexatious visitations. This added immeasurably to his popularity,\nand the choicest of the products of land and sea were laid at his feet.\n\nHis triumph over the demons of Lanai was soon known on the other\nislands of the group, and when it reached the ears of Kakaalaneo\nhe despatched a messenger to his son, offering his forgiveness and\nrecalling him from exile. The service he had rendered was important,\nand his royal father was anxious to recognize it by restoring him\nto favor.\n\nBut Kaululaau showed no haste in availing himself of his father's\nmagnanimity. Far from the restraints of the court, he had become\nattached to the independent life he had found in exile, and could\nthink of no comforts or enjoyments unattainable on Lanai. The women\nthere were as handsome as elsewhere, the bananas were as sweet, the\ncocoanuts were as large, the awa was as stimulating, and the fisheries\nwere as varied and abundant in product. He had congenial companionship,\nand bands of musicians and dancers at his call. The best of the earth\nand the love of the people were his, and the apapani sang in the\ngrove that shaded his door. What more could he ask, what more expect\nshould he return to Maui? His exile had ceased to be a punishment,\nand his father's message of recall was scarcely deemed a favor.\n\nHowever, Kaululaau returned a respectful answer by his father's\nmessenger, thanking Kakaalaneo for his clemency, and announcing that\nhe would return to Maui some time in the near future, after having\nvisited some of the other islands of the group; and three months later\nhe began to prepare for a trip to Hawaii. He procured a large double\ncanoe, which he painted a royal yellow, and had fabricated a number\nof cloaks and capes of the feathers of the oo and mamo. At the prow\nof his canoe he mounted a carved image of Lono, and at the top of one\nof the masts a place was reserved for the proud tabu standard of an\naha alii. This done, with a proper retinue he set sail for Hawaii.\n\n\n\n\nII.\n\nOn his visit to Hawaii, Kaululaau was accompanied by a number of\ncompanions of his own disposition and temperament. Among them was\nKamakaua, a young Maui chief, who had followed him into exile and\nwas thoroughly devoted to his interests. He was brave, courtly\nand intelligent, and in personal appearance somewhat resembled the\nprince. The crew and most of the attendants of the prince had been\nselected by Kamakaua, including the chief navigator and astrologer;\nand however competent they may have been in their respective stations,\nit was discovered during the voyage that they were no less efficient\nas musicians and dancers. Hence there was no lack of amusement as\nthe huge double canoe breasted the waves of Alenuihaha Channel,\nand on the morning of the third day stood off the village of Waipio,\nin the district of Hamakua, Hawaii.\n\nAt that time Kauholanui-mahu, father of the noted Kiha, was king of\nHawaii. His wife was Neula, a chiefess of Maui, who had inherited\nvery considerable possessions in the neighborhood of Honuaula,\non that island. As the climate of the locality was salubrious,\nand the neighboring waters abounded abundantly in fish, the royal\ncouple made frequent and sometimes lengthy visits thither. These\nvisits were usually made without the knowledge of Kakaalaneo, and the\nunexplained attachment of the Hawaiian king to the comparatively small\ninheritance of his wife on a neighboring island began to be regarded\nwith suspicion, and had become a theme for speculation and inquiry\nat the court of Lahaina.\n\nAt the time of the visit of Kaululaau to Waipio, Kauholanui had\nbeen absent for some months on Maui, leaving Neula in charge of the\ngovernment of Hawaii. Attributing the absence of the king to deliberate\nneglect, Neula had become greatly dissatisfied, and whispers of coming\ntrouble were rife throughout the island. All this was doubtless known\nto Kaululaau, and, as the royal residence was at Waipio, it was upon\nthe beach below it that he landed with his party and drew up his\ndouble canoe.\n\nThe presence and state of the strangers were soon heralded to the\nqueen, and she promptly despatched messengers, courteously inviting\nthe prince and his personal retainers to become her guests at the\nroyal hale, at the same time giving orders for the accommodation of\nthe humbler of his attendants and followers, as was the hospitable\ncustom of the time.\n\nAccepting the invitation, Kaululaau and four of his chiefly companions\nwere provided with quarters within the palace enclosure, and their\nfood was served from the royal table. In the afternoon Kaululaau was\naccorded an audience with the queen, during which he presented his\nfriends, including Kamakaua.\n\nThe prince whiled away nearly a month at Waipio, and many formal\nentertainments were given in his honor. Neula was unusually agreeable,\nand was soon on terms of friendly intimacy both with the prince and\nKamakaua. This was exactly what Kaululaau desired, since it enabled\nhim to devise and assist in the execution of a scheme for bringing the\nking back from Maui and keeping him thereafter within his own kingdom.\n\nUnder the instructions of Kaululaau, Kamakaua assumed to be greatly\nsmitten with the charms of the queen. As she was a comely woman, and\nsomewhat vain of her personal appearance, the conquest of the handsome\nchief gratified her; but his attentions developed the fact that he\nhad a rival in Noakua, a chief of Kohala. This discovery simplified\nthe plans of the prince, and relieved Kamakaua of a dangerous duty\nin the end. In pressing his suit he found a pretext for informing\nthe queen that the continued absence of the king was due to the fact\nthat he had taken another wife, with whom he was living at Honuaula,\nand that he had ceased to care either for his kingdom or his family.\n\nWhile Kamakaua was pouring this poison into the ears of Neula,\nKaululaau, who had made the acquaintance of Noakua, was planting\nin the mind of that chief the seeds of sedition. He flattered him\nwith the opinion that he was made to rule, and by degrees developed\nto him a plan through which, with the favor of the queen, he could\nseize the government, unite the principal chiefs in his support,\nand prevent Kauholanui from returning to Hawaii.\n\nThe ambition of Noakua, and anger of the queen at the presumed neglect\nand infidelity of her husband, soon harmonized them in a plot against\nthe absent king. Preparations for the revolt began to be observed,\nwhen Kaululaau, not wishing to be openly identified with the dangerous\nmovement, quietly embarked with his party for Hilo, where he remained\nto watch the progress of the struggle which he had been instrumental\nin originating.\n\nThe prince had been in Hilo but a few days when a lunapai arrived\nfrom Waipio, summoning the chief of the district to repair thither\nwith eight hundred warriors, and announcing the assumption of the\nsovereignty of the island by Neula. Similar notifications were sent\nto the chiefs of the other districts of the kingdom, and soon all\nwas excitement from Kau to Kohala.\n\nHearing of the revolt, Kauholanui, who had been engaged in constructing\na fish-pond at Keoneoio, in the neighborhood of Honuaula, left Maui\nat once with less than a hundred spears, and, landing in Kona, whose\nchief could be relied upon, he started overland for Waipio. The\nrevolution was unpopular, and with great unanimity the chiefs and\npeople rallied to the standard of the king. The struggle was brief. A\nbattle was fought near Waimea, resulting in the defeat of the rebel\narmy and the death of Noakua.\n\nThis ended the revolt. As a punishment to Neula the king took another\nwife. But the object of Kaululaau was accomplished, for Kauholanui\nnever again visited Maui, although the queen spent much of her\ntime thereafter at Honuaula, where her favorite guest and friend\nwas Kamakaua.\n\nLeaving Hilo, Kaululaau and his party leisurely drifted along the\ncoasts of Puna until they reached the borders of Kau, when they landed\nat Keauhou to spend a few days in fishing and surf-riding.\n\nWeary of the sport, Kaululaau left the bathers in the surf, one\nafternoon, and threw himself under the shade of a hala tree near the\nshore. Watching the clouds and the sea-birds circling in the heavens\nabove him, he fell asleep, and when he awoke his eyes fell upon a\nbeautiful woman sitting upon a rock not more than a hundred paces\ndistant, and silently watching the swimmers as they came riding in\non the crests of the rollers. Her skirts were a pau spangled with\ncrystals, and over her shoulders hung a short mantle of the colors\nof a rainbow. Her long hair was held back by a lei of flowers, and\nher wrists and ankles were adorned with circlets of tiny shells of\npink and white.\n\nThe appearance of the woman dazzled him, and after gazing for some\ntime, and rubbing his eyes to be sure that he was not dreaming, he\nrose to his feet and approached the radiant being. Advancing within\nfour or five paces of the woman, apparently unobserved, he stopped,\nand with a cough attracted her attention. Turning her face toward\nhim, he greeted her courteously, and requested permission to approach\nnearer and converse with her. Her appearance indicated that she was\na person of rank, and he did not feel like trespassing uninvited upon\nher privacy. She did not deign to make any reply to his request, but,\nafter scanning him from head to foot, turned her face toward the sea\nagain with a contemptuous toss of the head.\n\nHe hesitated for a moment, and then turned and strode rapidly down\nto the beach, where his double canoe had been safely drawn up on the\nsands. \"In the guise of a bather,\" thought the prince, \"she evidently\nmistakes me for a servant. I will approach her in the garb to which\nmy rank entitles me, and see what effect that will have.\"\n\nEntering the canoe, he girded his loins with a gaudy maro, hung round\nhis neck a palaoa, and threw over his shoulders a royal mantle of\nyellow feathers. Then, crowning his head with a brilliant feather\nhelmet, he selected a spear of the length of six paces and stepped\nfrom the canoe. As he did so he stumbled. \"This means that I have\nforgotten or omitted something of importance,\" said the prince to\nhimself, stopping and in detail scanning his equipments. At that moment\na lizard ran across his path and entered a hole in the earth. This\nbrought to mind his battle with the gigantic gnome on Lanai, and with\na smile he re-entered the canoe. Taking from a calabash, where it had\nbeen for months secreted, the charmed spear-point of Lono, he affixed\nit firmly to the point of a javelin, and, thus equipped, again sought\nthe presence of the fascinating being by whom he had been repulsed.\n\nAdvancing as before, he once more craved permission to approach near\nenough to drink in the beauty of her eyes. But she seemed to be in\nno mood to consent. Scanning him in his changed apparel, with an air\nof indifference she said:\n\n\"You need not have taken the trouble to bedeck yourself with royal\nfeathers. I knew you before, as I know you now, to be Kaululaau,\nson of Kakaalaneo, moi of Maui. I do not desire your company.\"\n\n\"Since you know who I am, I must claim the right to insist upon my\nrequest, unless you can show, indeed, that you are of equal or better\nrank.\" Saying this, the prince took a step forward.\n\n\"Then come,\" replied the woman, \"since you are rude enough to attempt\nit. Sit at my feet and tell me of your love, and I will search the\ncaves for squid and beat the kapa for you.\"\n\nThe prince advanced joyfully, and was about to seat himself at the\nfeet of the lovely being, when with a cry of pain he sprang back. The\nrock he had touched was as hot as if it had just been thrown from\nthe crater of a volcano.\n\n\"Come,\" said the woman tauntingly; \"do you not see that I am waiting\nfor you?\"\n\nAgain the prince advanced, but the earth for two or three paces around\nher was glimmering with heat, and he hastily withdrew to where the\nground and rocks were cool. He was now satisfied that he was dealing\nwith some one wielding supernatural powers, and resolved to test the\nefficacy of the charmed point of his javelin.\n\n\"Why do you not come?\" continued the woman in a tone of mingled\ndefiance and reproach.\n\n\"Because the earth where you are sitting is too warm for my feet,\"\nreplied the prince, innocently. \"Come where I am standing, and I\nwill sit beside you.\" And with the point of his javelin he marked\nupon the ground the boundaries of a space around him.\n\n\"Retire some paces, and I will do so,\" replied the woman,\nconfidently. The prince withdrew, as requested, and she quietly\nremoved to the spot where he had been standing.\n\n\"Now come,\" said the woman, reseating herself; \"perhaps you will find\nit cooler here.\"\n\n\"I hope so,\" returned the prince, as he began cautiously to\nadvance. He crossed the line marked by the point of his javelin,\nand felt no heat. He took three more steps forward, and the earth was\nstill cool. Another step, which brought him within two paces of the\nenchantress, convinced him that her powers were impotent within the\nboundaries of the line he had drawn, and with a sudden leap forward\nhe caught her in his arms.\n\nAstounded at the failure of her powers, and humiliated at her defeat,\nthe woman struggled to free herself from the embrace of the prince;\nbut within the charmed circle she possessed but the strength of a\nsimple woman, and was compelled to yield to the supreme indignities\nof superior force.\n\nExasperated beyond measure, she at length succeeded in eluding his\ngrasp and springing beyond the fatal line. The prince followed,\nbut she was now herself, and he could neither overtake nor restrain\nher. Retreating some distance up the hill, she suddenly stopped\nand awaited his approach. She permitted him to advance within forty\nor fifty paces of her, when in the space of a breath she abandoned\nher captivating disguise and stood forth in the form of Pele, the\ndreadful goddess of Kilauea. Her eyes were bright as the midday sun,\nand her hair was like a flame of fire.\n\nThe prince stopped in dismay. The goddess raised her hand, and at\nher feet burst forth a stream of molten lava, rolling fiercely down\nupon the prince, as if to engulf him. He started to escape by flight,\nbut the stream widened and increased in speed as it followed. Fearful\nthat it would overtake him before he could reach the sea, he thought\nof his javelin, and with the point hastily drew a line in front of the\nadvancing flood. Continuing his flight and looking back, he discovered,\nto his great relief, that the stream had stopped abruptly at the line\nhe had drawn, and could not pass it. Passing into a ravine, the angry\nflow sought to reach the sea through its channel, and thus cut off\nthe retreat of the prince; but he crossed the depression, marking a\nline as he went, and the fiery avalanche was stayed at the limit.\n\nObserving that she was thwarted by some power whose element seemed\nto be of the earth, Pele summoned her brother Keuakepo from Kilauea,\nand a shower of fire and ashes descended upon Kaululaau and his\ncompanions. Leaping into the sea to avoid the fire, they dragged the\ndouble canoe from its moorings, and, swimming and pushing it through\nthe breakers, escaped from the coast with but little injury.\n\n\n\n\nIII.\n\nHaving embroiled himself with the divine and political powers of\nHawaii, Kaululaau rounded the southern point of La Lae and set sail for\nMolokai. He spent a month on that island with the royal relatives of\nhis mother, by whom he was appropriately received and entertained. He\nvisited the home of Laamaomao, the wind-god, the poisoned grove of\nKalaipahoa, and the demolished fortress on the promontory of Haupu,\nwhere the gallant Kaupeepee, of whose blood he was, met his dramatic\ndeath. He then set sail for Oahu.\n\nThe island of Oahu was at that period one of the most prosperous in\nthe group. It was under the government of Kalona-iki, one of the two\nsons of Mailikukahi, who during his reign had instituted a code of\nlaws giving better protection to the poor, making theft punishable\nwith death, and claiming as the wards of the government the first-born\nmale children of all families, without regard to rank or condition.\n\nKalona continued the peaceful and intelligent policy of his father,\nand his court was noted alike for the brilliancy of its chiefs and\nthe beauty of its women. His principal place of residence was Waikiki,\nalthough he had sumptuous temporary resorts at Ewa and Waialua.\n\nKaululaau first touched at Waialua, but, learning that the king was\nat Waikiki, he ordered his canoe to proceed around to the south side\nof the island in charge of his chief navigator, while he and Kamakaua\nconcluded to make the journey overland. Dispensing with all insignia of\nrank, and habited like simple commoners, the prince and his companion\nstarted unattended for Waikiki. Both were armed with javelins, but\nthe one borne by Kaululaau was tipped with the charmed point of Lono.\n\nProceeding along the foot of the Kaala range of mountains, in the\nafternoon they sat down to rest in the shade of a hala tree. In a\nravine below them five or six men were working, and scattered along its\nbanks were a number of huts. Soon a tumult of screams reached them,\nand men, women and children were seen running hither and thither in\na state of great excitement.\n\nThe travelers sprang to their feet, and as they did so a gigantic\nbird swept immediately over their heads and winged its way toward the\nhills. It passed so closely that the branches of the hala tree were\nswayed by the motion of its mighty pinions, and its outspread wings\nseemed to measure scarcely less than twenty long steps from tip to tip.\n\nWhile watching the monster with amazement, a woman approached, and to\nthe questions of the prince replied, between wails of anguish, that\nthe great bird--the Pueoalii, as she called it--had just killed her\nonly child in front of her hut, with a stab to the heart resembling\nthe cut of a knife. She hurriedly gave the additional information that\nfor many years past the same bird had at intervals visited different\ndistricts of the island, killing children, pigs and fowls, and that\nthe priests had declared it to be a pueo, or owl, sacred to the gods,\nand which could not, therefore, be molested with safety, even if harm\nto it were possible from human hands.\n\nBetter learned in the inspiration and purposes of such\nvisitations--since he had been instructed by the eminent high-priest\nWaolani--and having had many conflicts with malignant spirits, he\ndoubted that the monster he had just seen was of the sacred pueo\nfamily, and requested that he be shown the dead child. Proceeding\nto the hut and inspecting the wound, he observed that the fatal cut\nwas upward, and not downward, as it would have been had it been made\nby the beak of an owl. This confirmed him in the correctness of his\nfirst impression, and, requesting Kamakaua to follow him, he started\ntoward the hills in the direction taken by the bird.\n\nThey could still see it in the distance, like a dark cloud against\nthe mountain. After following it for some time the bird swooped down\nto commit some fresh depredation, and then rose and alighted upon a\nrocky ridge with precipitous face sweeping down from the main summit\nof Kaala.\n\n\"Why go farther?\" said Kamakaua. \"We cannot reach the bird, and,\nif we could, our spears would be like straws to such a monster.\"\n\nAs if by a strong hand, the javelin in the grasp of the prince\nforcibly turned and pointed toward the bird. Smiling at the augury,\nKaululaau replied:\n\n\"Look you carefully back and see if we are followed.\"\n\nKamakaua turned his face in compliance, and as he did so the prince\npoised his javelin and hurled it in the direction of the bird. In\ntwenty paces the point did not droop; in forty it did not fall to\nthe ground; in a hundred a new energy seized it, and like a flash of\nlight it sped out of sight. A moment later the prince saw the bird\nsink and disappear.\n\n\"I can see no one,\" said Kamakaua, after carefully scanning the\nground over which they had passed. \"Nor can I now see the bird,\"\nhe continued, looking toward the ridge. \"Where can it be?\"\n\n\"At the foot of the cliff,\" replied the prince, \"with the point of\nmy javelin in his heart.\"\n\nHaving been with the prince on Molokai, Kamakaua received the strange\ninformation without question or great wonder, and, hastening to the\nbase of the precipice, they found the monster dead, with the javelin\nburied in its breast. Removing the weapon, they cut off the head and\none of the feet of the bird, pulled from its wings four of the longest\nfeathers, and with them returned to the hala tree under which they\nhad found shelter from the sun. The burden taxed their strength to\nthe utmost. The weight of the head, which was borne by the prince, was\nscarcely less than that of his own body, while the feathers were seven\npaces in length, and the claws two paces between their extreme points.\n\nGreat excitement followed the spreading of the news that Pueoalii had\nbeen killed by strangers. The sufferers through its visitations were\ndisposed to commend the act, and others condemned it as an insult to\nthe gods, which would probably bring broadcast calamity upon the whole\nisland. To placate the anger of the gods it was proposed to sacrifice\nthe strangers at the nearest heiau, and, respectfully wrapping the\nhead of the bird in kapa, Kaululaau and his companion were conducted\nwith their trophies to the sacred temple of Kukaniloko, which was\nnot far distant. They were accompanied by a crowd which constantly\nswelled in numbers as they proceeded, and on arriving at the heiau\nthey were surrounded by four or five hundred men and women, many of\nthem armed and clamoring for their blood.\n\nKaululaau was in nowise alarmed, but rather enjoyed the situation. The\nhigh-priest of the temple appeared and the matter was laid before\nhim. Looking at the foot and mighty feathers of the bird, he turned\nto the strangers and said:\n\n\"You have slain a creature sacred to the gods, and my thought is that\nyou should be sacrificed to avert their wrath.\"\n\n\"Be careful in your judgment, priest,\" replied the prince. \"How know\nyou that the bird was sacred?\"\n\n\"For years it has been so regarded,\" returned the priest. \"How know\nyou that it was not?\"\n\n\"Does it become the high-priest of Kukaniloko to ask such a\nquestion?\" said the prince. \"But I will reply to it when you answer\nthis: With the javelin now in my hand I killed the bird at a distance\nfarther than from where we stand to yonder hills. Could it have been\ndone by human hand without the especial favor of the gods. If not,\nthen how have the gods been angered?\"\n\nThe priest was confounded, and when the prince proposed to submit the\nquestion of his guilt to the king, the suggestion was accepted. It now\nbeing near nightfall, Kaululaau and his companion were removed within\nthe enclosure of the temple for safe-keeping, and, knowing that they\nwould be deprived of their weapons, the prince removed the charmed\npoint from his javelin and secreted it in the folds of his maro.\n\nEarly next morning the high-priest and his two prisoners, who were\nkept under no marked restraint, accompanied by a large concourse of\npeople carrying the head, foot and feathers of Pueoalii, started for\nWaikiki. Every one seemed to know that the great bird had been killed,\nand many stood by the wayside to see the feathers that had been torn\nfrom its wings, and catch a glimpse of its destroyer.\n\nNear the middle of the day the great gathering arrived at Waikiki. As\nmany carried spears, it resembled an army in its march, and messengers\nwere despatched by the king to ascertain its meaning. Halting near\nthe shores of the harbor, and not far from the royal mansion, to\nreport the arrival of the prisoners and learn the pleasure of the\nking, the prince observed his double canoe drawn up on the beach,\nand requested permission to approach it, that he might secure the\ncounsel of his master, Kaululaau, son of the moi of Maui.\n\nThe favor could not well be denied, and, under guard of two inferior\npriests of Kukaniloko, the prince was conducted to the canoe. As but\nthree or four of the crew were present, and their attention was wholly\nabsorbed in the gathering around the royal hale, the prince stepped,\nunobserved by them, into the canoe, and passed quickly into his private\nquarters--a close wicker-work apartment eight or ten feet in length\nby the breadth of both canoes, and with a height of six feet or more\nfrom their bottoms to the top screen.\n\nHurriedly investing himself with his regalia of rank, including helmet,\nfeather mantle and spear, he stepped into view and sounded a blast upon\na shell. Soon a number of his attendants made their appearance, and,\nwith such following as befitted a prince, he started for the royal\nmansion. The guards who escorted him to the canoe did not recognize\nhim as he left it, and after passing the crowd surrounding the palace\nhis name and rank were announced to the king. He was promptly met\nand courteously welcomed at the door by Kalona, and informed that\nmessengers of greeting and invitation would have been despatched to\nhim had his presence at Waikiki been known.\n\nKaululaau then apprised the king that he had but just arrived overland\nfrom Waialua, while his double canoe had been sent around to meet\nhim at Waikiki, and that it was his purpose to spend some days on\nOahu. The hospitalities of the royal hale were then tendered and\naccepted, after which the king explained to his distinguished guest\nthe cause of the large gathering around the palace, and invited him to\nan inspection of the head, feathers and claws of the mighty Pueoalii,\nand to listen to the story of the slayer of the sacred bird, should\nhe deem it of sufficient interest.\n\nKaululaau accompanied the king to a large dancing pavilion within the\nroyal enclosure, to which had been conveyed the severed parts of the\ngigantic bird. After the claws and feathers had been examined with\nawe and amazement, the king ordered the slayer of the bird to be\nbrought before him. The high-priest of Kukaniloko bowed and turned\nto execute the order, when the guards placed over the prince came\nfrom the beach with the information that their prisoner had escaped.\n\nThe priest was savage in his disappointment. \"Either find him or\ntake his place upon the altar!\" he hissed to the unfortunate guards,\nand then led Kamakaua before the king, with the explanation that\nthe other prisoner had managed to elude the vigilance of his guards,\nbut would doubtless soon be found.\n\nKamakaua discovered the prince at the side of the king, and could\nhardly restrain a smile. When questioned he denied that he killed\nthe great bird, but admitted that he assisted in removing the head,\nfeathers and one of the feet.\n\n\"This is trifling,\" said the king, turning to the priest with a\nscowl. \"Where is the other prisoner?\"\n\n\"He is here, great king!\" exclaimed Kaululaau, bowing before Kalona, to\nthe astonishment but great relief of the priest. \"Favored by the gods,\nI slew the malignant monster your priests call by the sacred name of\nPueoalii. Their skill should have instructed them differently. Will\nthe king favor me by ordering the kapa covering to be removed from\nthe head?\"\n\nThe order was given, and the uncovered head was raised beak upward\nbefore the king.\n\nIn a moment it was observed that the head was not of a pueo, or owl;\nnor did it bear resemblance in form to that of any bird known. It\nwas narrow between the eyes, which in color were those of a shark,\nand its long and pointed beak, both of the upper and under jaws,\nturned sharply upward.\n\n\"It is not a pueo!\" was the general exclamation.\n\n\"Are you satisfied, priest?\" inquired the prince.\n\n\"I think it is not a pueo,\" responded the priest, reluctantly.\n\n\"You think it is not a pueo!\" exclaimed the king, indignantly. \"Do\nyou not know it? What pueo ever had such eyes and such a beak?\"\n\nThe priest hung his head in confusion, and the prince, having\ncompletely discomfited him, now came kindly to his relief by remarking:\n\n\"The mistake might well have been made, for on the wing and at a\ndistance the bird much resembled a pueo.\"\n\n\"You are kind to say so, prince,\" said the king; \"but the priests and\nkaulas have been greatly at fault. For years the bird has preyed upon\nthe people, and no one has dared to molest it. Since you killed it,\nknowing that it was not sacred, perhaps you may be able to tell me\nsomething of its unnatural birth and appetites.\"\n\nThus appealed to, Kaululaau modestly replied:\n\n\"If I may rely upon what seemed to be a dream last night, the bird was\npossessed by the spirit of Hilo-a-Lakapu, one of the chiefs of Hawaii\nwho invaded Oahu during the reign of your royal father. He was slain\nat Waimano, and his head was placed upon a pole near Honouliuli for\nthe birds to feed upon. He was of akua blood, and through a bird-god\nrelative his spirit was given possession of the monster which the\ngods enabled me to slay.\"\n\nThe spirit of Hilo had been brought in with the head of the dead bird,\nand with the utterance of these words by the prince the eyes rolled,\nthe ponderous jaws opened and closed, and with a noise like the scream\nof an alae the malignant spirit took its departure.\n\nThe truth of the dream of Kaululaau thus being verified, the king\npublicly thanked him for ridding the island of the monstrous scourge,\nand ordered especial honors to be paid him by all classes so long\nas it might be his pleasure to remain in the kingdom. In return the\nprince presented to the king the head, claws and feathers of the bird,\nthe latter to be made into a mammoth kahili, and then made Kamakaua\nknown to him, together with such other chiefs in his train as were\nentitled to royal recognition.\n\nKaululaau became at once the hero of the court as well as the idol\nof the people. He remained more than a month on Oahu, enjoying the\nunstinted hospitality of the king and his district chiefs. He was a\nfavorite with the fairest women of the court; but he gave his heart\nto the beautiful Laiea-a-Ewa, sister of the wife of Kalona, and with\nher returned to Maui.\n\nLanding at Lahaina after his long absence, he was joyfully welcomed\nhome by his royal father, who had heard of his adventures and fully\nforgiven the faults of his youth. With grief he learned that his friend\nthe high-priest, Waolani, had died some months before. Remembering his\noath, he found the burial place of the priest, and with his remains\nsecretly deposited the sacred spear-point of Lono, which had served\nhim so effectively. He devoutly kissed the relic before he hid it for\never from view, and afterwards knelt and thanked Lono and the priest\nfor its use.\n\nLands were given him in Kauaula, where he resided until the end of\nhis days. Laiea was his only wife, and they were blessed with six\nchildren, whose names alone are mentioned by tradition.\n\n\n\n\n\n\n\n\nKELEA, THE SURF-RIDER OF MAUI.\n\n\nCHARACTERS.\n\n Kawao, king of Maui.\n Kelea, sister of Kawao.\n Piliwale, alii-nui of Oahu.\n Paakanilea, wife of Piliwale.\n Lo-Lale, brother of Piliwale.\n Kalamakua, a chief of Ewa, cousin of Lo-Lale.\n\n\n\n\nKELEA, THE SURF-RIDER OF MAUI.\n\nTHE LEGEND OF LO-LALE, THE ECCENTRIC PRINCE OF OAHU.\n\n\nI.\n\nKelea, of whom in the past the bards of Oahu and Maui loved to sing,\nwas the beautiful but capricious sister of Kawao, king of Maui,\nwho in about A.D. 1445, at the age of twenty-five, succeeded to the\nsovereignty of that island. Their royal father was Kahekili I., the\nson of Kakae, who, with his brother, Kakaalaneo, was the joint ruler of\nthe little realm from about 1380 to 1415. Kakae was the rightful heir\nto the moiship, and, as such, his son Kahekili succeeded him; but as\nan accident in his youth had somewhat impaired his mental faculties,\nKakaalaneo became, through the expressed will of the dying Kamaloohua,\nthe joint ruler and virtual sovereign of the kingdom. He had sons\nand daughters of his own; but he loved his weak-minded brother, and\nrespected the line of legitimate succession, and when the black kapa\ncovered him, Kahekili became king of Maui and Lanai; for during that\nperiod the latter island was under the protection of the mois of Maui,\nwhile Molokai still maintained its independence.\n\nKakaalaneo was noted for his business energy and strict sense of\njustice. The court of the brothers was established at Lahaina--then\nknown as Lele--and was one of the most respected in all the group. It\nwas Kakaalaneo who introduced the bread-fruit there from Hawaii,\nand won the love of the people by continuous acts of mercy and\nbenevolence. For some disrespect shown to his royal brother, whose\nmental weakness doubtless subjected him to unkind remarks, he banished\nhis son Kaululaau to Lanai, which island, tradition avers, was at\nthat time infested by powerful and malignant spirits. They killed\npigs and fowls, uprooted cocoanut-trees and blighted taro patches,\nand a gigantic and mischievous gnome amused himself by gliding like\na huge mole under the huts of his victims and almost upsetting them.\n\nThe priests tried in vain to quiet these malicious spirits. No sooner\nwere they exorcised away from one locality than they appeared in\nanother, and if they gave the taro patches a rest it was only to\ntear the unripe bananas from their stems, or rend the walls and\nembankments of artificial ponds, that their stores of fishes might\nescape to the sea. Aware of these grievances, Kaululaau took with him\nto Lanai a talisman of rare powers. It was the gift of his friend,\nthe high-priest of his father, and consisted of a spear-point that\nhad been dipped in the waters of Po, the land of death, and many\ngenerations before left by Lono on one of his altars.\n\nCrowning a long spear with this sacred point, Kaululaau attacked the\ndisturbing spirits, and in a short time succeeded either in bringing\nthem to submission or driving them from the island. The gnome Mooaleo\nwas the most difficult to vanquish. It avoided the prince, and for some\ntime managed to keep beyond the influence of the charmed spear-point;\nbut the monster was finally caught within the boundaries of a circular\nline scratched with the talisman upon the surface of the earth beneath\nwhich it was burrowing, and thereby brought to terms. It could not\npass the line, no matter how far below the surface it essayed to do\nso. Heaving the earth in its strength and wrath, it chafed against\nthe charmed restraint that held it captive, and finally plunged\ndownward within the vertical walls of its prison. But there was no\npath of escape in that direction. It soon encountered a lake of fire,\nand was compelled to return to the surface, where it humbled itself\nbefore the prince, and promised, if liberated, to quit the island for\never. Kaululaau obliterated sixty paces of the line of imprisonment,\nto enable Mooaleo to pass to the sea, into which the hideous being\nplunged and disappeared, never to be seen again in Lanai.\n\nIn consideration of the great service of the exiled prince in restoring\nquiet and security to the island, his father permitted him to return\nto Maui, where he connected himself with the priesthood, and became\nnoted for his supernatural powers. The charmed spear-point is referred\nto in later legends, and is thought to be still secreted with the\nbones of a high-priest in a mountain cave on the island of Maui,\nnot far from the sacred burial-place of Iao.\n\nBut we have been straying two generations back of our story. The\nlegendary accounts of the ruling families of the principal islands of\nthe group are so threaded with romantic or fabulous incidents that, in\nreferring to any of the prominent actors in the past, it is difficult\nto restrain the pen in its willingness to wander into the enchanted\nby-ways in which the meles of the period abound.\n\nHaving alluded to the immediate ancestors of Kelea, the sister of\nthe young moi of Maui, we will now resume the thread of our legend by\nreferring somewhat more particularly to the princess herself. Brought\nup in the royal court at Lahaina, with a brother only to divide the\naffections of her father, Kelea was humored, petted and spoiled as\na child, and courted and flattered beyond measure as she grew to\nwomanhood. The meles describe her as a maiden of uncommon beauty; but\nshe was wayward, volatile and capricious, as might have been expected\nof one so schooled and favored, and no consideration of policy or\npersuasion of passion could move her to accept any one of the many\nhigh chiefs who sought her in marriage. She loved the water--possibly\nbecause she could see her fair face mirrored in it--and became the\nmost graceful and daring surf-swimmer in the kingdom. Frequently,\nwhen the waters of Auau Channel surged wildly under the breath of the\nsouth wind, or kona, Kelea, laughing at the fears of her brother,\nwould plunge into the sea with her onini, or surf-board, and so\naudaciously ride the waves that those who watched and applauded\nher were half-inclined to believe that she was the friend of some\nwater-god, and could not be drowned.\n\nNo sport was to her so enticing as a battle with the waves, and when\nher brother spoke to her of marriage she gaily answered that the\nsurf-board was her husband, and she would never embrace any other. The\nbrother frowned at the answer, for he had hoped, by uniting his sister\nto the principal chief of Hana, to more thoroughly incorporate in his\nkingdom that portion of the island, then ruled by independent chiefs;\nbut by other means during his reign, it may be remarked, the union\nof the two divisions was effected.\n\n\"Do not frown, Kawao,\" said Kelea, coaxingly; \"a smile better becomes\nyour handsome face. I may marry some day, just to please you; but\nremember what the voice said in the anu at the last feast of Lono.\"\n\n\"Yes, I remember,\" replied Kawao; \"but I have sometimes believed that\nwhen the kilo declared that in riding the surf Kelea would find a\nhusband, he was simply repeating an augury imparted to him by Kelea\nherself.\"\n\n\"You will anger the gods by speaking so lightly of their words,\"\nreturned Kelea, reproachfully; and Kawao smiled as the princess took\nher leave with a dignity quite unusual with her.\n\nKawao loved his sister and was proud of her beauty; and while he was\nanxious to see her suitably married, and felt no little annoyance at\nthe importunities of her suitors, he nevertheless recognized her right,\nas the daughter of a king, to a voice in the selection of a husband.\n\nBut the voice from the anu was prophetic, whatever may have inspired\nit; for while Kelea continued to ride the waves at Lahaina, a husband,\nof the family of Kalona-iki, of Oahu, was in search of her, and to\nthat island we now request the reader to follow us.\n\nThere lived at that time at Lihue, in the district of Ewa, on the\nisland of Oahu, a chief named Lo-Lale, son of Kalona-iki, and brother\nof Piliwale, the alii-nui, or nominal sovereign, of the island, whose\ncourt was established at Waialua. Kalona-iki had married Kikinui,\nand thus infused into the royal family the native and aristocratic\nblood of Maweke, of the ancient line of Nanaula.\n\nLo-Lale was an amiable and handsome prince, but for some cause had\nreached the age of thirty-five without marrying. The reason was\ntraced to the death by drowning, some years before, of a chiefess\nof great beauty whom he was about to marry, and to whom he was\ngreatly attached. As he was of a gentle and poetic nature, his\ndisinclination to marriage may not be unreasonably attributed to\nthat event, especially when supported by the relation that thereafter\nhe abhorred the sea, and was content to remain at Lihue, beyond the\nsound of its ceaseless surges.\n\nPiliwale had passed his fiftieth year, and, having but two daughters\nand no son, was more than ever desirous that his brother should marry,\nthat the family authority might be strengthened and the line of Kalona\nperpetuated. And the friendly neighboring chiefs were equally anxious\nthat Lo-Lale should become the head of a family, and, to inspire him\nwith a disposition to marry, described with enthusiasm the beauty\nof many maidens of distinguished rank whom they had met on the other\nislands of the group.\n\nTo these importunities Lo-Lale finally yielded; and as a suitable wife\nfor so high a chief could not be found on Oahu, or, at least, one who\nwould be personally acceptable to him, it was necessary to seek for\nher among the royal families of the other islands. Accordingly, a large\nkoa canoe was fitted out at Waialua, and with trusty messengers of rank\ndespatched to the windward islands in search of a wife for Lo-Lale. The\nmessengers were instructed to quietly visit the several royal courts,\nand report upon the beauty, rank and eligibility of such marriageable\nchiefesses of distinguished families as they might be able to discover.\n\nAmong the chiefs selected for the delicate mission, and the one upon\nwhose judgment the most reliance was placed, was Lo-Lale's cousin,\nKalamakua, a noble of high rank, whose lands were on the coast of\nthe Ewa district. He was bold, dashing and adventurous, and readily\nconsented to assist in finding a wife for his royal and romantic\nrelative.\n\nLo-Lale was at Waialua when the messengers embarked. He took an\nencouraging interest in the expedition, and when banteringly asked by\nhis cousin if age would be any objection in a bride of unexceptionable\nbirth, replied that he had promised to take a wife solely to please\nhis royal brother, and any age under eighty would answer. But he did\nnot mean it.\n\n\"Not so,\" replied Piliwale, more than half in earnest. \"I will not\nbecome the uncle of a family of monsters. The bride must be as worthy\nin person as in blood.\"\n\n\"Do you hear, Kalamakua?\" said Lo-Lale, addressing his cousin, who\nwas standing beside the canoe, ready for departure; \"do you hear the\nwords of Piliwale? She must be not only young but beautiful. If you\nbring or give promise to any other, she shall not live at Lihue!\"\n\n\"Do not fear,\" replied the cousin, gaily. \"Whomsoever she may be,\nwe will keep her in the family; for if you refuse her, or she you,\nI will marry her myself!\"\n\n\"Fairly spoken!\" exclaimed the king; \"and I will see that he keeps\nhis promise, Lo-Lale.\"\n\nAlthough the object of the voyage was known to but few, hundreds\ngathered at the beach to witness the departure, for the canoe was\ndecorated, and the embarking chiefs appeared in feather capes and\nother ornaments of their rank. Turning to the high-priest, who was\npresent, Piliwale asked him if he had observed the auguries.\n\n\"I have,\" replied the priest. \"They are more than favorable.\" Then\nturning his face northward, he continued: \"There is peace in the\nclouds, and the listless winging of yonder bird betokens favoring\nwinds.\"\n\nAmid a chorus of alohas! the canoe dashed through the breakers\nand out into the open sea, holding a course in the direction of\nMolokai. Reaching that island early the next day, the party landed\nat Kalaupapa. The alii-nui received them well, but inquiry led to\nnothing satisfactory, and, proceeding around the island, the party\nnext landed on Lanai. It is probable that they were driven there by\nunfavorable winds, as Lanai was a dependency of Maui at that time,\nand none but subject chiefs resided on the island. However, they\nremained there but one day, and the next proceeded to Hana, Maui,\nwith the intention of crossing over to Hawaii and visiting the court\nof Kiha at Waipio. Inquiring for the moi, they learned that Kawao\nhad removed his court from Lahaina, for the season, to Hamakuapoko,\nto enjoy the cool breezes of that locality and indulge in the\npleasures of surf-bathing. They were further informed that a large\nnumber of chiefs had accompanied the moi to that attractive resort,\nand that Kelea, sister of the king, and the most beautiful woman on\nthe island as well as the most daring and accomplished surf-swimmer,\nwas also there as one of the greatest ornaments of the court.\n\nThis was agreeable information, and the party re-embarked and arrived\nthe next morning off Hamakuapoko, just as the fair Kelea and her\nattendants had gone down to the beach to indulge in a buffet with the\nsurf. Swimming out beyond the breakers, and oblivious of everything\nbut her own enjoyment, Kelea suddenly found herself within a few yards\nof the canoe of the Oahuan chiefs. Presuming that it contained her own\npeople, she swam still closer, when she discovered, to her amazement,\nthat all the faces in the canoe were strange to her. Perceiving her\nembarrassment, Kalamakua rose to his feet, and, addressing her in a\ncourtly and respectful manner, invited her to a seat in the canoe,\noffering to ride the surf with it to the beach--an exciting and\nsometimes dangerous sport, in which great skill and coolness are\nrequired.\n\nThe language of the chief was so gentle and suggestive of the manners\nof the court that the invitation was accepted, and the canoe mounted\none of the great waves successively following two of lighter bulk\nand force, and was adroitly and safely beached. The achievement was\ngreeted with applause on the shore, and when the proposal was made to\nrepeat the performance Kelea willingly retained her seat. Again the\ncanoe successfully rode the breakers ashore, and then, through her\nattendants, Kalamakua discovered that the fair and dashing swimmer\nwas none other than Kelea, the sister of the moi of Maui.\n\nWith increased respect Kalamakua again invited his distinguished\nguest to join in the pleasure and excitement of a third ride over\nthe breakers. She consented, and the canoe was once more pulled out\nbeyond the surf, where it remained for a moment, awaiting a high,\ncombing roller on which to be borne to the landing. One passed and\nwas missed, and before another came a squall, or what was called a\nmumuku, suddenly struck the canoe, rendering it utterly unmanageable\nand driving it out upon the broad ocean.\n\nWhen the canoe started Kelea would have leaped into the sea had she\nnot been restrained; but Kalamakua spoke so kindly to her--assuring\nher that they would safely ride out the storm and return to\nHamakuapoko--that she became calmer, and consented to curl down beside\nhim in the boat to escape the fury of the winds. Her shapely limbs\nand shoulders were bare, and her hair, braided and bound loosely back,\nwas still wet, and grew chilling in the wind where it fell. Kalamakua\ntook from a covered calabash a handsome kihei, or mantle, and wrapped\nit around her shoulders, and then seated her in the shelter of his\nown burly form. She smiled her thanks for these delicate attentions,\nand the chief was compelled to admit to himself that the reports of\nher great beauty had not been exaggerated. He could recall no maiden\non Oahu who was her equal in grace and comeliness, and felt that,\ncould she be secured for his eccentric cousin, his search would be\nat an end. He even grew indignant at the thought that she might not\nprove acceptable, but smiled the next moment at his promise to marry\nthe girl himself should she be refused by his cousin.\n\nBut the fierce mumuku afforded him but little time to indulge such\ndreams. The sea surged in fury, and like a cockleshell the canoe was\ntossed from one huge wave to another. The spray was almost blinding,\nand, while Kalamakua kept the little craft squarely before the wind as\na measure of first importance, his companions were earnestly employed\nin alternately baling and trimming as emergency suggested.\n\nOn, on sped the canoe, farther and farther out into the open sea,\ntossed like a feather by the crested waves and pelted by the driving\nspray. The scene was fearful. The southern skies had grown black\nwith wrath, and long streamers sent from the clouds shot northward\nas if to surround and cut off the retreat of the flying craft. All\ncrouched in the bottom of the boat, intent only on keeping it before\nthe wind and preventing it from filling. A frailer craft would have\nbeen stove to pieces; but it was hewn from the trunk of a sound koa\ntree, and gallantly rode out the storm.\n\nBut when the wind ceased and the skies cleared, late in the afternoon,\nthe canoe was far out at sea and beyond the sight of land. It was\nturned and headed back; but as there was no wind to assist the paddles,\nand the waters were still rough and restless, slow progress toward\nland was made; and when the sun went down Kalamakua was undecided\nwhich way to proceed, as he was not certain that the storm had not\ncarried them so far from the coast of Maui that some point on Molokai\nor Oahu might be more speedily and safely reached than the place\nfrom which they started. Their supply of poi had been lost during\nthe gale by the breaking of the vessel containing it; but they had\nstill left a small quantity of dried fish, raw potatoes and bananas,\nand a calabash of water, and ate their evening meal as cheerfully\nas if their supplies were exhaustless and the green hills of Waialua\nsmiled upon them in the distance. Such was the Hawaiian of the past;\nsuch is the Hawaiian of to-day. His joys and griefs are centred in\nthe present, and he broods but little over the past, and borrows no\ntrouble from the future.\n\nThe stars came out, and a light wind began to steal down upon them\nfrom the northwest. It was quite chilly, and felt like the breath\nof the returning trade-winds, which start from the frozen shores of\nnorthwestern America, and gradually grow warmer as they sweep down\nthrough the tropic seas. These winds, continuing, with intervals\nof cessation, eight or nine months in the year, are what give life,\nbeauty and an endurable climate to the Hawaiian group.\n\nAs the breeze freshened sails were raised, and then the course to be\ntaken remained to be determined. Kalamakua expressed his doubts to\nKelea, as if inviting a suggestion from her; but she was unable to\noffer any advice, declaring that she had not noticed the course of\nthe wind that had driven them so far out upon the ocean.\n\n\"And I am equally in doubt,\" said the chief. \"We may have been blown\nfarther toward the rising of the sun than the headlands of Hana. If\nso, the course we are now sailing would take us to Hawaii, if not,\nindeed, beyond, while in following the evening star we might even\npass Oahu. I therefore suggest a course between these two directions,\nwhich will certainly bring us to land some time to-morrow.\"\n\n\"Then, since we are all in doubt,\" replied Kelea, \"and the winds are\nblowing landward, why not trust to the gods and follow them?\"\n\n\"Your words are an inspiration,\" returned the chief, delighted\nthat she had suggested a course that would enable him to make Oahu\ndirect; for, as may be suspected, he was an accomplished navigator,\nand was really in little or no doubt concerning the direction of the\nseveral islands mentioned. \"You have spoken wisely,\" he continued,\nas if yielding entirely to her judgment; \"we will follow the winds\nthat are now cooling the shores of Hamakuapoko.\"\n\nThus adroitly was Kelea made a consenting party to her own\nabduction. Kalamakua took the helm, slightly changing the course of\nthe canoe, and his companions made themselves comfortable for the\nevening. Their wet rolls of kapa had been dried during the afternoon,\nand there was room enough to spare to arrange a couch for Kelea in\nthe bottom of the boat. But she was too much excited over the strange\nevents of the day to sleep, or even attempt to rest, and therefore\nsat near Kalamakua in the stern of the canoe until past midnight,\nwatching the stars and listening to the story, with which he knew she\nmust sooner or later become acquainted, of his romantic expedition\nin search of a wife for his cousin.\n\nIt is needless to say that Kalea was surprised and interested in the\nrelation; and when Kalamakua referred to the high rank of his cousin,\nto his handsome person and large estates at Lihue, and begged her to\nregard with favor the proposal of marriage which he then made to her\nin behalf of Lo-Lale, she frankly replied that, if her royal brother\ndid not object, she would give the proffer consideration.\n\nAs Kalamakua had concluded not to take the hazard of securing the\nconsent of her brother, who doubtless had some other matrimonial\nproject in view for her, he construed her answer into a modestly\nexpressed willingness to become the wife of Lo-Lale, and the more\nresolutely bent his course toward Oahu. He watched the Pleiades--the\ngreat guide of the early Polynesian navigators--as they swept up into\nthe heavens, and, bearing still farther to the northward to escape\nMolokai, announced that he would keep the steering-oar for the night,\nand advised his companions, now that the breeze was steady and the\nsea smoother, to betake themselves to rest. And Kelea at last curled\ndown upon her couch of kapa, and Kalamakua was left alone with his\nthoughts to watch the wind and stars.\n\nAlthough a long and steady run had been made during the night, no\nland was visible the next morning. Kelea scanned the horizon uneasily,\nand, without speaking, looked at Kalamakua for an explanation.\n\n\"Before the sun goes down we shall see land,\" said the chief.\n\n\"What land?\" inquired Kelea.\n\n\"Oahu,\" was the reply, but the chief was not greeted with the look\nof surprise expected.\n\n\"I am not disappointed,\" returned the princess, quite\nindifferently. \"You seem to have been sailing by the wandering stars\nlast night, for before daylight I looked up and saw by Kao that your\ncourse was directly toward the place of sunset.\"\n\nFive of the planets--Mercury, Mars, Venus, Jupiter and Saturn--were\nknown to the ancient Hawaiians, and designated as na hoku aea,\nor wandering stars. The fixed stars were also grouped by them into\nconstellations, and Kao was their name for Antares.\n\nWith a look of genuine surprise Kalamakua replied:\n\n\"I did not know before that so correct a knowledge of navigation was\namong the many accomplishments of the sister of Kawao.\"\n\n\"It required no great knowledge of the skies to discover last night\nthat we were not bearing southward, and needs still less now to\nobserve that we are sailing directly west,\" Kelea quietly remarked.\n\n\"I will not attempt to deceive one who seems to be able to instruct me\nin journeying over the blue waters,\" said Kalamakua, politely. \"Your\njudgment is correct. We are sailing nearly westward, and the first\nland sighted will probably be the headlands of Kaawa.\"\n\n\"You have acted treacherously,\" resumed the princess, after a pause,\nas if suddenly struck with the propriety of protesting against the\nabduction.\n\n\"Possibly,\" was the brief reply.\n\n\"Yes,\" she continued, after another pause, \"you have acted\ntreacherously, and my brother will make war upon Oahu unless I am\nimmediately returned to Hamakuapoko.\"\n\n\"He will find work for his spears,\" was the irritating response.\n\n\"Is it a habit with the chiefs of Oahu to steal their wives?\" inquired\nKelea, tauntingly.\n\n\"No,\" Kalamakua promptly replied; \"but I would not eat from the same\ncalabash with the chief who would throw back into the face of the\ngenerous winds the gift of the rarest flower that ever blossomed on\nHawaiian soil!\"\n\nThe pretty compliment of the chief moved Kelea to silence; yet\nhe observed that there was a sparkle of pleasure in her eyes, and\nthat the novelty and romance of the situation were not altogether\ndistasteful to her.\n\nLand was sighted late in the afternoon. It was Kaoio Point, on the\nwestern side of Oahu. Rounding it, they landed at Mahana, where they\nprocured food and water and passed the night, and the next day had\nan easy voyage to Waialua.\n\nLanding, Kalamakua at once communicated with Piliwale, giving the\nhigh rank of Kelea, as well as the strange circumstances under which\nshe had been brought to Waialua. Queen Paakanilea promptly despatched\nattendants to the beach with appropriate apparel, and in due time the\ndistinguished visitor was received at the royal mansion in a manner\nconsistent with her rank.\n\nThe next day a message brought Lo-Lale from Lihue. He was dressed in\nhis richest trappings, and brought with him, as an offering to Kelea,\na rare necklace of shells and curiously-carved mother-of-pearl. He was\nconducted to the princess by Kalamakua. They seemed to be mutually\npleased with each other. In fact, Lo-Lale was completely charmed\nby the fair stranger, and in his enthusiasm offered to divide his\nestates with his cousin as an evidence of his gratitude.\n\nKalamakua had himself become very much interested in Kelea, and\nsecretly hoped that his cousin might find something in her blood or\nbearing to object to, in which case he felt that she might be induced\nto regard his own suit with favor; but Lo-Lale declared her to be a\nmodel of perfection, and wooed her with so much earnestness that she\nfinally consented to become his wife without waiting to hear from\nher brother.\n\nHer rank was quite equal to that of Lo-Lale, and the king was so\ngreatly pleased with the union that he added considerably to the\nestates of his brother at Lihue, and the nuptials were celebrated with\ngames, feasting, dancing and the commencement of a new heiau near\nWaialua, which was in time completed and dedicated to Lono, with a\nlarge image of Laamaomao, the Hawaiian AEolus, at the inner entrance,\nin poetic commemoration of the winds that drove Kelea away from the\ncoast of Maui.\n\nAt the conclusion of the festivities at Waialua, Kelea was borne\nall the way to Lihue in a richly-mounted manele, or native palanquin\nwith four bearers. There were three hundred attendants in her train,\nexclusive of thirty-six chiefs as a guard of honor, wearing feather\ncapes and helmets, and armed with javelins festooned with leis\nof flowers and tinted feathers. It was a right royal procession,\nand its entrance into Lihue was the beginning of another round of\nfestivities continuing for many days. Portions of the mele recited\nby Lo-Lale in welcome of his wife to Lihue are still remembered and\nrepeated, and the occasion was a popular theme of song and comment\nfor a generation or more among the people of that district.\n\nAnd thus Kelea, the beautiful sister of the moi of Maui, became the\nwife of Lo-Lale, brother of Piliwale, king of Oahu.\n\n\n\n\nII.\n\nIt is now in order to return to Hamakuapoko, to note what transpired\nthere on the sudden disappearance of Kelea before the strong breath\nof the mumuku. The king was profoundly grieved, and summoned the\nattendants of his sister to learn the particulars of the misfortune. To\nall of them it was manifest that the canoe had been blown out to sea\nin spite of the efforts of its occupants, and, as the gale continued\nto increase in violence during the day, it was feared that the entire\nparty had perished. As to the strangers, no one seemed to know anything\nof them or of the island from which they came. They did not seem to\nbelong to the makaainana, or common people, and one of them, it was\nbelieved from his bearing, was a high chief.\n\nThis was all the information the wailing attendants were able to\ngive. One man, who had noticed the canoe as it came and went through\nthe surf, thought it was from Hawaii, while another was equally certain\nthat it was from Oahu; but as the general structure of canoes on the\nseveral islands of the group differed but little, their descriptions\nof the craft furnished no real clue to the mystery.\n\nWith the cessation of the storm, late in the afternoon, came a hope\nto Kawao that the missing canoe had safely ridden out the gale,\nand would seek the nearest land favored by the changing winds. He\ntherefore summoned the high-priest, and instructed him to put his\ndiviners and magicians to the task of discovering what had become\nof the princess Kelea. Pigs and fowls were slain, prayers were\nsaid in the heiau, and late in the evening information came through\nsupernatural agencies that Kelea was still living. But this was not\nsatisfactory to the king. He demanded something more specific, and a\nkaula of great sanctity was prepared and placed in the anu, a wicker\nenclosure within the inner court, and in due time, in answer to the\nquestions of the high-priest, announced that the canoe containing\nthe princess was sailing in safety toward Oahu.\n\nThe words of the kaula were repeated to the king, and the next\nday he despatched a well-manned canoe, in charge of one of his\nplumed halumanus, or military aids, to find and bring back the lost\nKelea. Owing to unfavorable winds or bad management the canoe did not\nreach Makapuu Point, Oahu, until the fourth day. Proceeding along the\nnortheastern coast of the island, and landing wherever practicable\nto make inquiries, the easy-going messenger did not arrive at Waialua\nuntil two days after the departure of Kelea for Lihue.\n\nLearning that the princess had become the wife of Lo-Lale, the\ndisappointed halumanu did not deem it necessary to communicate with\nher, but briefly paid his respects to the king, to whom he made known\nthe nature of his errand to Oahu, and his resolution to return at once\nto Maui and acquaint his royal master with the result of his mission.\n\nAppreciating that, in his anxiety to see his brother properly mated,\nhe had countenanced a proceeding sufficiently discourteous to the\nmoi of Maui to warrant a hostile response, Piliwale treated the\nhalumanu with marked kindness and consideration, and insisted upon\nsending an escort with him back to Maui, including the bearer of a\nfriendly explanatory message from himself to Kawao. For this delicate\nservice no one could be found so competent as the courtly Kalamakua,\nwho was well versed in the genealogy of the Kalona family, and would\nbe able to satisfactorily, if not quite truthfully, explain why it\nwas that the canoe containing the princess, when driven out to sea,\nwas headed for Oahu instead of Maui when the storm abated.\n\nKalamakua was accordingly despatched on the mission. Being a much\nbetter sailor than the halumanu, he found no difficulty either in\nparting company with him off the coast of eastern Maui or in reaching\nHamakuapoko three or four hours in advance of the party he was\ncourteously escorting thither. This enabled the wily Oahuan to secure\nan audience with the king, and deliver his message and explanation in\nfull, before the halumanu could land and give his version of the story.\n\nKalamakua's explanation of the impossibility, after the storm, of\nreaching in safety any land other than Oahu or Molokai, seemed to\nbe satisfactory; and when he dwelt upon the well-known high rank of\nLo-Lale, as recognized by the aha-alii, and referred to his manly\nbearing, his amiable disposition and the amplitude of his estates,\nKawao answered sadly:\n\n\"Then so let it be. It is perhaps the will of the gods. I would have\nhad it otherwise; but be to Kelea and her husband, and to my royal\nbrother the king of Oahu, my messenger of peace.\"\n\nThanking the moi for his kindly words, Kalamakua took his leave. As\nhe was about to re-embark in the afternoon for Oahu, the discomfited\nhalumanu, having but just then landed, passed him on the beach. Knowing\nthat he had been outwitted, in his wrath he reached for the handle\nof his knife. But he did not draw it. Kalamakua stopped and promptly\nanswered the challenge; but the halumanu passed on, and with a smile\nhe stepped into his canoe, and a few minutes later was on his way to\nOahu with Kawao's welcome messages of peace.\n\nAs the years came and went in their quiet home at Lihue, Lo-Lale lost\nnone of his affection for Kelea. No wars distracted the group. Liloa,\nthe son of Kiha and father of Umi, had become the peaceful sovereign\nof Hawaii; Kahakuma, the ancestor of some of the most distinguished\nfamilies of the islands, held gentle and intelligent sway in Kauai;\nKawao still ruled in Maui, and Piliwale in Oahu.\n\nTo gratify his wife, Lo-Lale surrounded her with every comfort. The\nchoicest fruits of the island were at her command, and every day\nfresh fish and other delicacies of the sea were brought to her from\nthe neighboring coasts. In short, everything not tabu to the sex\nwas provided without stint. Summer-houses were constructed for her\nin the cool recesses of the Waianae Mountains, and a manele, with\nrelays of stout bearers, was always at her service for the briefest\njourneys. The people of the district were proud of her rank and\nbeauty, and at seasons of hookupu, or gift-making, she was fairly\ndeluged with rare and valuable offerings.\n\nYet, with all this affluence of comfort and affection, Kelea became\nmore and more restless and unhappy. Nor did the presence of her\nchildren, of whom she had three, seem to render her more contented. She\nlonged for the sea; for the bounding surf which had been the sport\nof her girlhood; for the white-maned steeds of ocean, which she had\nso often mounted and fearlessly ridden to the shore; for the thunder\nof the breakers against the cliffs; for the murmur of the reef-bound\nwavelets timidly crawling up the beach to kiss and cool her feet; and\nthe more she yearned for her old-time pleasures, the greater became\nher dissatisfaction with the tamer life and surroundings of Lihue.\n\nKnowing her love for the sea, Lo-Lale made occasional excursions\nwith her to the coast, frequently remaining there for days\ntogether. Sometimes they visited the east and sometimes the south\nside of the island; but the place which seemed to please her above\nall others was Ewa, where Kalamakua made his home. He, too, loved the\nsea, and during her visits there afforded her every opportunity to\nindulge her passion for it. Together they had charming sails around\nthe Puuloa (Pearl River) lagoon, and gallant rides over the surf at the\nentrance. There, and there only, did she seem to recover her spirits;\nthere only did she seem to be happy.\n\nThis did not escape the notice of Lo-Lale, and a great grief filled\nhis heart as he sometimes thought, in noting her brightened look in\nthe presence of Kalamakua, that it was less the charms of the surf\nthan of his cousin's handsome face that made the waters of Ewa so\nattractive to Kelea.\n\nLife at Lihue finally became so irksome to her, and even the continued\nkindness of Lo-Lale so unwelcome, that she announced her determination\nto leave the home of her husband for ever. This resolution was\nnot altogether unexpected by Lo-Lale, for he had not been blind\nto her growing restlessness and was prepared for the worst; and as\nthe prerogatives of her high rank gave her the undoubted privilege\nof separation if she desired it, he reluctantly consented to the\ndivorcement. When asked where it was her purpose to go, she answered:\n\"Probably to Maui, to rejoin my brother.\"\n\n\"More probably not beyond Ewa,\" was Lo-Lale's significant reply. \"But,\nno matter where you may go,\" he continued, with dignity, \"take your\ndeparture from Lihue in a manner consistent with your rank. You were\nreceived here as became the sister of a king and the wife of the son\nof Kalona-iki. So would I have you depart. I reproach you with nothing,\nmyself with nothing; therefore let us part in peace.\"\n\n\"We part in peace,\" was Kelea's only answer, and the next morning\nshe quietly took her departure with four or five attendants. A chant\nexpressive of Lo-Lale's grief at the separation was long after recited,\nbut these lines are all of it that have been preserved:\n\n\n \"Farewell, my partner on the lowland plains,\n On the waters of Pohakeo,\n Above Kanehoa,\n On the dark mountain spur of Mauna-una!\n O Lihue, she is gone!\n Sniff the sweet scent of the grass,\n The sweet scent of the wild vines\n That are twisted by Waikoloa,\n By the winds of Waiopua,\n My flower!\n As if a mote were in my eye,\n The pupil of my eye is troubled;\n Dimness covers my eyes. Woe is me!\"\n\n\nLeaving Lihue, Kelea descended to Ewa, and, skirting the head of the\nlagoon by way of Halawa, on the afternoon of the second day arrived at\nthe entrance, immediately opposite Puualoa. There she found a large\nnumber of nobles and retainers of Kalamakua, the high chief of the\ndistrict, amusing themselves in the surf. As she had not seen the\nsalt water for some months, Kelea could not resist the temptation\nto indulge in her old pastime, and, borrowing a surf-board from one\nof the bathers, plunged into the sea, and soon joined the party of\nsurf-riders beyond the breakers.\n\nSoon a huge roller made its appearance, and all mounted it and started\nfor the shore. The race was exciting, for the most expert swimmers in\nthe district were among the contestants; but in grace, daring and skill\nKelea very plainly excelled them all, and was loudly cheered as she\ntouched the shore. Kalamakua was reposing in the shade, not far away,\nand, hearing the tumult of voices, inquired the cause. He was told that\na beautiful woman from Lihue had beaten all the chiefs at surf-riding,\nand the people could not restrain their enthusiasm. Satisfied that\nthere was but one Lihue woman who could perform such a feat, and that\nshe must be Kelea, the wife of his cousin Lo-Lale, he proceeded to the\nbeach just as a second trial had resulted in a triumph to the fair\ncontestant quite as emphatic as the first. As she touched the shore\nKalamakua threw his kihei (mantle) over her shoulders and respectfully\ngreeted her. Kelea then informed him that she had formally separated\nfrom her husband and was about to embark for Maui.\n\n\"If that is the case,\" said Kalamakua, gently taking her by the arm,\nas if to restrain her, \"you will go no farther than Ewa. When I went\nin search of a wife for Lo-Lale, I promised that if he objected to\nthe woman I brought or recommended, or she to him, I would take her\nmyself, if she so willed. You have objected to him. Is Kalamakua\nbetter to your liking?\"\n\n\"I will remain at Ewa,\" was the satisfactory answer.\n\n\"Yes, and you should have gone there instead of to Lihue, when you\nlanded at Waialua years ago,\" continued Kalamakua, earnestly.\n\n\"My thought is the same,\" was Kelea's frank avowal; and she beckoned\nto her attendants, and told Kalamakua that she was ready to follow him.\n\nDid he expect her at the beach that morning? Tradition offers no direct\nanswer to the question, but significantly mentions that Kalamakua\nspent one or two days at Lihue not long before, that houses were in\nreadiness for her at Ewa, and that she was borne thither on a manele,\nescorted by the principal chiefs and nobles of the district.\n\nLearning, not long after, that Kelea had become the wife of Kalamakua,\nthe gentle-hearted Lo-Lale sent to her a present of fruits and a\nmessage of peace and forgiveness; but it was his request that they\nmight never meet again, and he spent the remainder of his days in\nLihue, caring for the welfare of his people and dreaming in the\nshadows of the hills of Kaala.\n\nBut little more need here be told. Kelea and Kalamakua lived happily\ntogether, and were blessed with a daughter, Laielohelohe, who inherited\nher mother's beauty, and became the wife of her cousin Piilani, son\nand successor of Kawao, moi of Maui; but it was not until after the\nbetrothal of the cousins, which was agreed to in their childhood,\nthat Kawao fully forgave his volatile sister for marrying a prince\nof Oahu without his consent.\n\nPiikea, one of the daughters of Piilani and Laielohelohe, became\nin after-time the wife of the great Umi, of Hawaii, and through her\ngreat-grandson, I, the ancestress of Kalakaua, the present sovereign\nof the group. Lono-a-Pii, another of their children, succeeded his\nfather as moi of Maui.\n\nAs a further example of the manner in which the blood of the reigning\nfamilies of the several islands of the group was commingled in the\nearly periods of their history, it may be mentioned that Kaholi,\na son of Lo-Lale and Kelea, was united in marriage to Kohipa, one\nof the two daughters of Piliwale; while the other, Kukaniloko, who\nfollowed her father as sovereign of Oahu, became the wife of Luaia,\ngrandson of Kakaalaneo, the joint ruler of Maui during the reign of\nthe unfortunate Kakae.\n\n\n\n\n\n\n\n\nUMI, THE PEASANT PRINCE OF HAWAII.\n\n\nCHARACTERS.\n\n Kiha, king of Hawaii.\n Ika, chief of a band of demi-demons.\n Puapua-lenalena, a demon dog.\n Liloa, afterwards king of Hawaii.\n Pinea, wife of Liloa.\n Hakau, son and successor of Liloa.\n Kapukini, daughter of Liloa.\n Akahia-kuleana, a peasant girl loved by Liloa.\n Umi, son of Akahia-kuleana.\n Maakao, husband of Akahia-kuleana.\n Kukulani, wife of Hakau.\n Kulamea, the betrothed of Umi.\n Maukaleoleo, the giant friend of Umi.\n Laeanui, the high-priest of Hawaii.\n Kaoleioko, a warrior-priest.\n Nuna and\n Kalohe, priests of Waipio.\n Omaukamau, brother of Kulamea, and\n Piimaiwaa, lieutenants of Umi.\n\n\n\n\nUMI, THE PEASANT PRINCE OF HAWAII.\n\nTHE HISTORIC LEGENDS OF LILOA, HAKAU, AND THE \"KIHA-PU.\"\n\n\nI.\n\nNowhere on the island of Hawaii do the palms grow taller than in\nthe valleys of Waipio, and nowhere is the foliage greener, for every\nmonth in the year they are refreshed with rains, and almost hourly\ncooled in the shadows of passing clouds.\n\nAnd sweet are the waters that sing through the valleys of Waipio. They\nare fed by the tears of the trade-winds gathered in the shaded gorges\nof the mountains where they find their source, and are speeded to\nthe ocean by hurrying and impatient cascades through black channels\nfretted with bowlders and fringed with everlasting green.\n\nTradition says the waters of Waipio, after their first descent from\nthe hills, at one time crawled quite sluggishly to the sea; but a great\nfish--larger than the island of Kaula--whose home was in the depths off\nthe coast of Hamakua, required more fresh water than was furnished by\nthe principal stream of the valley, and Kane, who was friendly with\nthe monster, increased the volume of the little river by creating\nnew springs at its sources, and accelerating the flow by raising the\nbed in places and providing additional riffles and cascades. The\ngreat fish no longer frequents that part of the coast of Hamakua,\nbut the cascades and riffles remain, with the broad finger-marks of\nKane upon the rocks hurled into the gorge to create them.\n\nAlthough but thinly populated now, Waipio was for many generations in\nthe past a place of great political and social importance, and the\ntabus of its great temple were the most sacred in all Hawaii. For\ntwo hundred years or more it was the residence of the kings of that\nisland, and was the scene of royal pageants, priestly power and\nknightly adventure, as well as of many sanguinary battles.\n\nWaipio valley was first occupied as a royal residence by Kahaimoelea,\nnear the middle or close of the thirteenth century, and so continued\nuntil after the death of Liloa, about the end of the fifteenth\ncentury. For some reason not clearly stated the successor of\nLiloa removed his court from Waipio to the opposite coast of the\nisland. Although the glory of the old capital departed with its\nabandonment as the royal residence, the tabus of its great temple of\nPaakalani continued to command supreme respect until as late as 1791,\nwhen the heiau was destroyed, with all its sacred symbols and royal\nassociations, by the confederated forces of Maui and Kauai in their\nwar with Kamehameha I.\n\nAlthough the story about to be related opens in the reign of Liloa,\nwhich closed with his death in about 1485, it is pertinent to refer,\nas briefly as the strange circumstances of the time will permit,\nto the father of that sovereign--the great Kiha--concerning whose\ncareer many curious traditions survive. The reign of Kiha was long\nand peaceful. He was endowed not only with marked abilities as a\nruler, but with unusual physical strength and skill in the use of\narms. In addition to these natural advantages and accomplishments,\nwhich gave him the respect and fear of his subjects, it was popularly\nbelieved that he possessed supernatural resources, and could call to\nhis aid, in an emergency, weird forces in opposition to which mere\nhuman endeavor would be weak and fruitless. Under the circumstances,\nit is not strange that the chiefs of the neighboring islands deemed\nit prudent to court his friendship, and that no great wars distracted\nthe kingdom during his reign.\n\nAmong the means at the command of Kiha for summoning to his assistance\nthe invisible forces subject to his call, the most potential was a\ncurious war-trumpet, the notes of which, when blown by Kiha, could be\nheard a distance of ten miles, even from Waipio to Waimea. According\nto the character of the blast, its voice was either a summons to\nunseen powers, a rallying-cry to the people, or a dreadful challenge\nto battle. This trumpet was a large sea-shell. It was a native of\nforeign waters, and another like it could not be found in the Hawaiian\ngroup. It was ornamented with rows of the teeth of distinguished\nchiefs slain in battle, and could be so blown as to bring forth the\ndying groans or battle cries of all of them in dreadful diapason.\n\nMany legends are related of the manner in which Kiha became possessed\nof this marvellous shell, but the most probable explanation is that it\nwas brought from some one of the Samoan or Society Islands three or\nfour centuries before, and had been retained in the reigning family\nof Hawaii as a charm against certain evils. In the hands of the\ncrafty Kiha, however, it developed new powers and became an object\nof awe in the royal household. Whatever may have been the beneficent\nor diabolic virtues of this shell-clarion of Kiha--of the Kiha-pu,\nas it is called--its existence, at least, was a reality, since it is\nto-day one of the attractions of the Royal Hawaiian Museum of Honolulu,\nbrought down by the Kamehameha branch of the Kiha line. When vigorously\nblown it still responds in sonorous voice, suggestive of the roar of\nbreakers around the jutting cliffs of Hamakua; but Lono no longer heeds\nthe mandate of its call, and brown-armed warriors come no more at its\nbidding. Of the many strange stories still retained of the Kiha-pu,\none is here given, nearly in the language in which it has come down\nin Hawaiian chant and song.\n\n\na story of the kiha-pu.\n\nFor a period of eight years, during the reign of Kiha, the Kiha-pu was\nmissing from the cabinet of royal charms and treasures. A new temple\nwas to be dedicated to Lono, not far from Waipio, and feathers of the\nmamo, oo and other birds were required to weave into royal mantles\nand redecorate Kaili and other gods of the king's household. But one\nof the Kahu alii, constituting the five classes of guardians of the\nroyal person, was permitted to touch the Kiha-pu, nor did any other\nknow of its depository in the king's chamber. His name was Hiolo. He\nwas the son of a distinguished chief, and his office was that of\nipukuha, or spittoon-bearer--a position of peculiar responsibility,\nwhich could be filled only by persons of noble blood and undoubted\nattachment to their sovereign.\n\nDesirous of hastily assembling and despatching to the neighboring\nsea-shores and mountains a large party of feather-hunters, the\nking, reclining in the shade of the palms in front of the royal\nmansion, commanded Hiolo to bring to him the Kiha-pu, that he might\nwith a single blast summon his subjects throughout the valleys\nof Waipio. Hiolo proceeded to the chamber of the king, and a few\nminutes after returned pale and speechless, and threw himself at the\nfeet of Kiha, tearing his hair, lacerating his flesh with his nails,\nand exhibiting other evidences of extreme agony and desperation.\n\nNothing ever startled a sovereign of the line of Pili. Under all\ncircumstances he acted with apparent deliberation. It was a natural\ntrait, strengthened by example and education.\n\nKiha calmly regarded his ipukuha for a moment, and then said:\n\n\"What spirit of evil possesses you? Rise, Hiolo, and speak!\"\n\nHiolo rose to his feet, and, with a look of despair, exclaimed:\n\n\"It is no fault of mine; but tear out the tongue that tells you the\nKiha-pu is gone!\"\n\nWithout replying, the king, with a terrible scowl upon his face,\nrose and strode into his chamber. Parting the curtains of kapa\nwhich secluded the back portion of the apartment, he stepped to an\nelaborately carved and ornamented ipu, a container shaped and hollowed\nfrom the trunk of a koa tree. He found the vessel open, and beside\nit on the matted floor the several folds of kapa in which the Kiha-pu\nhad been wrapped; but instead of the sacred trumpet he discovered at\nthe bottom of the ipu a hideously-carved head and face of stone. The\nshell had been adroitly abstracted, but the image that had been left\nin its place saved the life of Hiolo, for by it Kiha discerned that the\ntheft and substitution had been achieved through supernatural agencies.\n\nThe loss of the Kiha-pu was a great grief to the king. But he did\nnot deem it prudent to admit that he no longer possessed the sacred\ntalisman, and therefore announced to Hiolo that the trumpet had been\nfound. Under the pretence that it had been carelessly misplaced by\nHiolo, Kiha declared that he would be its sole guardian thereafter.\n\nThere was great joy at the court when it was learned from the lips of\nthe king that the Kiha-pu had been found; yet it was observed that it\nwas not used to summon the feather-hunters, and after the sun went down\nthat evening many thought they faintly heard the music of its voice\ncoming in from the sea. And the king detected the familiar sound,\nand, fearful that others might hear it as well, called together his\npoets and hula dancers, and permitted their boisterous merriment far\ninto the night.\n\nEarly in the evening, while the palace grounds were a scene of\nrevelry, the king repaired alone to the great temple of Paakalani,\nnot far from the royal mansion, to consult with the high-priest and\nput in motion the weird forces of the heiau for the recovery of the\nKiha-pu. He took with him the image left in the ipu, as a possible\nmeans of assistance, and enjoined a solemn secrecy upon every kahuna\ntaken into the confidence of the high-priest.\n\nThe most noted kilos, seers and prophets of the temple were ordered to\napply their arts, and a kaula, inspired by incantation, was questioned\nfrom within the anu of the inner sanctuary. The clouds were noted,\nthe flights of birds observed, and the dreams of drugged priests\ninterpreted, but nothing satisfactory was developed. Prayers were\noffered to the gods, sacrifices were laid upon the altar, and the\nvitals of freshly-slain pigs and fowls were carefully examined; but\nthe only information obtained was that the Kiha-pu had been stolen\nby the chief of a band of demi-demons, or human beings controlled\nby evil spirits; that it was no longer on the island of Hawaii, but\nsomewhere on the ocean beyond the eight Hawaiian seas; that it would\none day be recovered by a being without hands and wearing neither\nmantle nor maro, but not until a cocoa-tree, planted in the next full\nof the moon, should yield its first fruit, to be eaten by the king.\n\nSo far as concerned the theft of the Kiha-pu, the seers of the\ntemple had spoken correctly. For some months a dense forest in the\nmountains back of Waipio, interspersed with marshes and patches of rank\nundergrowth, had been inhabited by a small band of wild-looking men,\nwho boldly helped themselves to the pigs, fowls and fruits of the\nneighboring farmers, and held noisy festivals almost nightly within\nthe gloomy recesses of their mountain retreat. They were said to be\nonly half-human, and capable of assuming other than their natural\nforms. They had occasionally visited Waipio in parties of from two to\nfive, and entertained the people by telling fortunes and exhibiting\nstrange feats of posturing and legerdemain. In the guise of an old\nwoman the chief of the band had entered the royal mansion and stolen\nthe Kiha-pu, leaving in its place the hideous stone image mentioned;\nthen, as if the object of their stay near Waipio had been attained,\nthe entire band embarked the evening of the next day in stolen canoes\nfor Kauai. When safely off the coast of Hamakua the demon-chief had\ndefiantly wound a blast from the Kiha-pu, which the king had sought\nto drown in the tumult of the hula.\n\nKiha departed gloomily from the temple. The loss of the sacred\ntrumpet afflicted him sorely. It had long been an heirloom in the\nroyal family of Hawaii, and its powers had been increased during his\nreign. In obedience to the revelation of a kaula of great sanctity,\nhe had secretly deposited it in a cave near the summit of Mauna Kea\nand retired to a valley below. Near the middle of the following night\na sound unearthly and terrible came echoing down the mountain-side,\nfollowed by a hurricane which uprooted trees and tore great rocks\nfrom their fastenings and hurled them into the gorges below. The\nearth trembled as if a volcano was about to burst forth, and a ruddy\nlight hung about the summit. The sound ceased, the wind fell to a\nwhisper, and Kiha rose to his feet in the darkness and said: \"It is\nwell. The great Lono has kept faith. He has blown the sacred trumpet,\nand henceforth it will have the voice of a god!\" The next morning he\nrepaired to the cave, and found the shell, not where he had left it,\nbut on the top of a huge rock with which the entrance had been for\never closed. He raised the trumpet to his lips, and such sound as his\nheart desired came forth at the bidding of his breath. He breathed a\nsimple call to his subjects, and it was heard the distance of a day's\njourney. He gave a battle-blast, and his ears were stunned with the\nmingled cries and groans of conflict. He ventured an appeal to the\nunseen, and to a weird music around him rose gnomes, fairies and\ngrinning monsters. He returned elated to the palace, and more and\nmore, as its strange voices were heard, did the Kiha-pu become an\nobject of awe and wonder.\n\nAlthough he took every possible precaution to keep from the people\nall knowledge of the loss of the Kiha-pu, the king had little faith in\nthe assurances of the seers of the great temple that it would in time\nbe recovered. The conditions of its recovery were too vague, distant\nand unsatisfactory to be entitled to serious consideration. However,\nwithin a few days, with his own hands he planted a cocoa-tree near\nthe door of his chamber, and had a strong fence placed around it. He\nvisited the spot daily and saw that the ground was kept moist, and in\ndue time a healthy shoot came forth to reward his watchfulness. The\nmembers of the royal household wondered at the interest taken by\nthe king in a simple cocoa sprout; but when it was intimated that he\nwas making a new experiment in planting, his care of the little tree\nceased to attract remark.\n\nAnd now, while the king is anxiously watching the growth of his\ncocoa-tree, and carefully guarding it from accident and blight, let\nus follow the travels of the Kiha-pu. Instead of sailing for Kauai\nthrough the island channels, the band of demi-demons took a northwest\ncourse, intending to reach their destination without touching at any\nintermediate point. The powers of the Kiha-pu were known to them,\nand their chief amused himself and his graceless companions by testing\nits virtues. When off the coast of Maui a blast of the trumpet brought\nnear Ukanipo, a terrible shark-god, sent by Kuula, the powerful but\nexacting god of the fishermen of that island. On a jutting headland\ncould be seen a heiau dedicated to him and his wife, Hina. Hundreds of\nsharks followed in the train of Ukanipo. They surrounded the canoes\nand lashed the sea into foam. Separating, they formed a great circle\naround the little fleet, and, swiftly approaching, drove a school of\nflying-fish across the canoes, many striking the sails and falling into\nthe open boats and thus providing an opportune supply of favorite food.\n\nSighting Molokai, they thought of landing to replenish their\nwater-calabashes; but as the coast was rugged and the wind\nunfavorable, a blast of the trumpet was blown to Kuluiau, the goddess\nof rain. Instantly there was a commotion in the heavens. Black clouds\nbegan to gather around them, and they had barely time to arrange\ntheir kapa sheds and funnels before the rain poured down in torrents\nand filled their calabashes to overflowing.\n\nBelieving the Kiha-pu would bring them anything they desired, and\nreturning thanks for nothing received, when off the northern coast\nof Molokai, near Kaulapapa, they sounded a call to Laamaomao, god\nof the winds, who since the days of Moikeha, more than two centuries\nbefore, had occupied a cave on that island. Enraged at an appeal for\nfavoring winds from such a source, Laamaomao opened the mouth of the\nipu in which he kept the winds imprisoned, and turned it toward the\nsea. A few minutes after a hot, fierce hurricane struck the canoes\nof the miscreants, upsetting two of them and tearing their sails in\ntatters. The chief had sufficient presence of mind to call through the\ntrumpet for Maikahulipu, the god who assists in righting upset canoes,\nand the foundered boats were soon restored to their proper positions\nand partially freed from water. But there was no abatement in the\nviolence of the wind. For more than a day and a night the canoes were\ndriven before it almost with the speed of a shark, until finally their\ndrenched and wearied occupants heard before them through the darkness\nthe sound of breakers against a rock-bound shore. The danger was\nimminent, for paddles were useless. Raising the trumpet to his lips,\nthe chief called for Uhumakaikai, a powerful fish-god. No response\ncame, and the cliffs frowned before him as he hastily trumpeted for\nApukohai, another fish-god of Kauai, whose acts were usually cruel\nand malicious. The spray of shattered waves against the rocks began\nto wet the canoes, when they were seized by a force unseen, drawn\naway from the cliffs, swept around a northward point, and flung by\nthe waves upon a sandy beach not far from Koloa.\n\nThus escaping with their lives, the party traveled overland and\njoined a band of congenial spirits in the mountains back of Waimea,\nwhere they remained until they were driven from the island for their\nmisdemeanors. Leaving Kauai, they crossed the channel, and, after\nmoving from place to place for some years, finally took up their\nabode in a secluded spot near Waolani, on the island of Oahu.\n\nIn the possession of the Kiha-pu, Ika, the chief of the band, who\nclaimed it as his individual property, became cruel and dictatorial\nto his companions. He esteemed himself little less than a god,\nand demanded a full half of all the earnings and pilferings of his\nassociates. As the Kiha-pu was the cause of this exaction, one of\nthe friends of Ika, not daring to destroy or purloin the shell,\nresolved to despoil it of its magic powers. To this end, with great\nofferings of pigs and fowls, he consulted a priest of Lono at Waianae,\nand was told that a tabu mark, placed somewhere on the shell with the\napproval of Lono, would accomplish what was desired. As the priest\nalone could place the mark upon the shell, he consented to visit\nWaolani, and remain in the neighborhood until the trumpet could be\nbrought to him. Everything having been arranged, one evening Ika,\nwithout great persuasion, was made drunk with awa, when the shell\nwas stolen and conveyed to the priest, who, with a point of flint,\nhastily scratched near the outer rim a pea mark, or tabu cross,\nmeantime burning incense and chanting a low prayer to Lono.\n\n\"Can its powers be restored?\" inquired the friend of Ika, as the\ntabued trumpet was returned to him.\n\n\"Not while the tabu mark remains,\" replied the priest; \"not until--but\nno matter; its magic voices are silent now.\"\n\nBefore Ika awoke from his drunken stupor the Kiha-pu had been restored\nto its usual place of deposit.\n\nThe next morning Ika partook of more awa, threw over his shoulders\na cape of red--a color sacred to the gods--suspended the Kiha-pu\nfrom his neck with a cord of human hair, and went proudly forth to\nreceive the homage of his companions. But they refused to accord him\nthe honors to which he imagined he was entitled, and in his wrath he\nraised the trumpet to his lips to blast them with a proclamation of his\nsuperiority. A natural and monotonous sound issued from the shell. He\nregarded it for a moment with amazement, then replaced it to his\nlips and poured his breath into it with the full force of his lungs;\nbut its many voices were silent; its thunder-tones had been hushed.\n\nHe hastily re-entered his hut to escape the comments of his companions,\nand discovered, after repeated trials, that the Kiha-pu had lost\nits magic powers, and in his hands was nothing more than a simple\nshell. Not doubting that it had been deprived of its virtues through\nsupernatural agencies, Ika visited a renowned kilo, or wizard, living\nnear Waialua, taking with him the Kiha-pu, which was enclosed in a\npouch of kapa, that it might not be observed. The age of the kilo was\na hundred and twenty-four years, and he was totally blind, subsisting\nupon the bounty of those who sought his counsel. Finding his hut after\nsome difficulty, Ika presented him with a roll of kapa which he had\nbrought with him from Waolani, and a pig which he had stolen in the\nvalley below, and implored him to ascertain, if possible, the cause\nof the disenchantment of the Kiha-pu. Taking the trumpet from Ika,\nthe kilo passed his wrinkled hands over it for some minutes, and\nthen retired with it behind a screen of mats, leaving his visitor\nunder the eye of an old crone, who had admitted him without a word\nand seated herself beside the opening.\n\nIt was a long time before the kilo reappeared, and it was then to\ninform Ika that little could be learned concerning the Kiha-pu. He had\nemployed every means known to his art, and finally appealed to Uli,\nthe supreme god of sorcery, when the reluctant answer came that the\nKiha-pu had been silenced by a power greater than his. \"I dare not\ninquire further,\" said the kilo, returning the trumpet.\n\n\"Will its voices ever return to it? Will your cowardice allow you to\nanswer that question?\" inquired Ika, in a sneering tone.\n\n\"Yes,\" replied the kilo, with an effort restraining his wrath and\nspeaking calmly--\"yes; its voices will be heard again in Hawaii,\namong the hills that have sent back their echoes.\"\n\nIka would have questioned the kilo farther, but the old woman rose\nand pointed toward the door, and with a look of disappointment he\nreplaced the shell in its pouch of kapa and sullenly left the hut.\n\nReturning to Waolani, Ika abandoned his lofty pretensions and mingled\nagain with his companions on terms of comparative equality. This\nrestored him to their friendship, and, remembering the words of\nthe kilo, he prevailed upon a majority of them to accompany him to\nHawaii. Stealing boats at Waikiki, the party set sail for Hawaii, and\nthe fourth day landed at Kawaihae, in the district of Kohala. There\nthey abandoned their canoes, or exchanged them for food, and in\nparties of four or five proceeded across the island by way of Waimea,\nand soon after took possession of their old quarters in the mountains\nback of Waipio, after an absence of eight years.\n\nIn all these years what had become of the cocoa-tree planted by Kiha,\nwith the coming of the first-fruits of which the magic trumpet was\nto be restored by a being without hands and wearing neither mantle\nnor maro? For seven years he had watched and nurtured its growth,\nstaying it against wind and storm, and guarding its every leaf and\nstem. It was a vigorous and shapely tree, and its leaves were above\nthe touch of a battle-spear in the hands of the king. But no signs of\nfruit appeared, and the heart of Kiha was troubled with the thought\nthat the tree might be barren, and that the gods had mocked him. The\nseventh year of its growth had come and was going, when one morning\nhe descried among its branches three young cocoanuts, scarcely less\nin size than his clenched fist. He thought it strange that he had\nnot seen them before, and then wondered that he had seen them at all,\nfor they were closely hidden among the leaves. But there they were,\nto his great joy, and he watched them day by day until they attained\nan age and size at which they might be eaten. He then sent for the\nhigh-priest, and, pointing to the fruit, said:\n\n\"Behold the fruit of the tree planted by the hands of Kiha. At the\nrising of the sun to-morrow I shall eat of it. Will the gods fulfil\ntheir promise?\"\n\n\"O chief!\" replied the priest, \"I do not see the means; but you\nplanted the tree; the fruit is fit for food; eat of it to-morrow,\nif you will. The gods are all-powerful!\"\n\nAt daylight the next morning the fruit was taken from the tree, and\nthe king drank the milk of the three cocoanuts, and ate of the meat\nof all, first giving thanks to the gods. He then threw himself upon\nhis kapa-moe until the sun was well up in the heavens, when he rose\nand went forth to meet his chief adviser, as was his daily custom, and\nlearn from his spies and other confidential officers what of importance\nhad transpired since the day before. The only information that seemed\nto interest him was that a lawless band of strange men--apparently the\nsame who infested the neighborhood some years before--had reoccupied\nthe marshy forest in the mountains back of Waipio, and would doubtless\nbecome a scourge to the planters in the upper part of the valley.\n\n\"It was through such a band that I was robbed of the Kiha-pu,\" thought\nthe king. \"It may be that the very same have returned and brought back\nwith them the sacred trumpet. The ways of the gods are mysterious.\"\n\nCommunicating the thought to no one, Kiha despatched a discreet\nmessenger to reconnoitre the camp of the marauders, and in the\nafternoon secretly visited the temple of Paakalani, where he learned\nthrough the kaulas that the Kiha-pu was somewhere on the island\nof Hawaii.\n\nThe sun was sinking in the west when the messenger returned, with the\ninformation that the chief of the demon band was Ika, who, with many\nof his followers, had been seen in and around Waipio many years before.\n\nThese tidings had scarcely reached the ears of the king when a\ntumult was discovered at the main gate of the palace enclosure,\nand a few minutes after an old man, with his arms bound behind his\nback, and followed by a strange-looking dog, was being dragged by\na crowd of officers and others toward the royal mansion, in front\nof which Kiha was sitting, surrounded by a number of distinguished\nchiefs and titled retainers. The man was well advanced in years,\nand was clad in a maro and kihei, or short mantle of kapa, while\nfrom his neck was suspended an ivory charm rudely carved into the\nform of a dog's foot. He was above the average height, and around his\nstooped shoulders hung a tangled mass of grizzled hair. His beard was\nunshorn, and from beneath his shaggy brows peered a pair of small\nand malignant-looking eyes. He glowered savagely at his captors,\nand resented anything that seemed like unnecessary force in urging\nhim along. The dog was a large, misshapen brute, with human-looking\nears and a bluish coat of bristling hair. It had a long, swinish tail,\nand one of its eyes was white and the other green. The animal followed\nclosely and sullenly at its master's heels, uttering an occasional\nlow growl when too roughly jostled by the crowd.\n\nWhen within a hundred paces of the mansion the officers halted\nwith their prisoner, and an attendant was despatched by the\nking to ascertain the cause of the excitement. Learning that the\nofficers were desirous of bringing before him a man suspected of\npilfering from the royal estates, the king consented to listen to\nthe accusation in person, and ordered the prisoner to appear in his\npresence. Approaching, the old man prostrated himself at the feet of\nKiha, and the dog, giving voice to a dismal howl, crouched upon the\nearth, laid his nose between his paws, and bent his green eye upon\nthe king. Kiha regarded both for a moment with an amused expression;\nbut there was something demoniac in the appearance of the dog, and\nafter catching a glimpse of it he could scarcely remove his gaze from\nthe green eye that glared upon him.\n\nCommanding one of the officers to speak for himself and the rest,\nthat the matter might be briefly determined, the king was informed\nthat the prisoner was a native of the island of Kauai, and some months\nbefore had landed with his dog in the district of Kau; that he was\nan awa thief and had trained his fiendish-looking dog to do his\npilfering; that the animal possessed the intelligence of a kahuna\nand the instincts of a demon, and could almost steal the mantle\nfrom a man's shoulders without detection; that the prisoner had been\ndriven for his thefts from Kau to Kona, and thence to Hamakua; that\nhe had been living for some months past at Kikaha, where his dog,\nPuapua-lenalena, as he was called, had become noted for his thefts;\nthat awa had been missed by the luna of one of the king's estates in\nthe upper part of the valley; that the night before a watch had been\nplaced, and the demon dog had been detected in the act of leaving the\nroyal plantation with a quantity of awa in his mouth; that the animal\nhad been followed to the hut of his master, who was found asleep\nunder the influence of awa, which the dog had doubtless ground with\nhis teeth into an intoxicating drink, since on being aroused the man\ndenied that he had either stolen or chewed it; and, finally, after\nsome resistance, the prisoner had been brought to Waipio, followed\nby his dog, and was now before the king for examination and sentence.\n\nAfter the officer had concluded his account of the misdemeanors of\nthe prisoner, by permission of the king the old man rose to his feet,\nand was about to speak in his own defence when Kiha, turning his gaze\nwith an effort from the green eye of the dog, abruptly inquired:\n\n\"What manner of animal is this, and how came he in your possession?\"\n\n\"O king!\" replied the prisoner, \"the dog was given to me by my uncle,\na distinguished kaula of Kauai, and it is believed that he was cast\nup from the sea.\"\n\n\"Enough!\" exclaimed the king, with a gesture of impatience. \"Take\nthem both to the temple of Paakalani,\" he continued, addressing a\nchief with a yellow cape and helmet, \"and there await my coming.\"\n\nThe prisoner and his green-eyed companion were removed to the temple,\nand in the dusk of the evening Kiha proceeded thither alone. Entering\nthe royal retreat with which the heiau enclosure was provided, he sent\nfor the high-priest, and soon after for the prisoner and his dog. They\nwere conducted to the apartment, and the door was closed, a kukui\ntorch held at another opening throwing a glare of light into the room.\n\nThe king sat for a few breaths in silence, while the priest was\nscanning the prisoner and his strange companion. Finally, pointing\nto the dog, Kiha turned to the priest and said:\n\n\"A wonderful animal--a being without hands, and wearing neither mantle\nnor maro!\"\n\n\"True,\" returned the priest, recalling the promise of the gods;\n\"and should he be the messenger, his services must not be slighted.\"\n\n\"Listen,\" said the king, addressing the prisoner. \"I have faith\nthat this animal can do me a service. In a marshy forest in the\nmountains back of Waipio a band of conjuring outlaws have lately found\na retreat. A magic shell of great power, stolen from me many years\nago, is now in the possession of some one of them--probably of Ika,\ntheir chief. Can you prompt this animal to recover the Kiha-pu?\"\n\n\"Perhaps,\" replied the prisoner.\n\n\"Then do so,\" returned the king, \"and I will not only give you the\nlife you have forfeited, but will see that you are provided henceforth\nwith all the awa you have an appetite to consume.\"\n\nWith these words of the king the dog rose to his feet, uttered a\ngrowling sound which seemed to be half-human, and approached the door.\n\n\"No instructions are required,\" said the old man; \"he understands,\nand is ready to start upon his errand.\"\n\n\"Then send him forth at once,\" returned the king; \"the night is dark\nand will favor him.\"\n\nThe door was opened, and like a flash the dog sprang from the room,\nleaped the closed gate of the outer wall, and in the darkness dashed\nup the valley toward the mountains.\n\n\"I will await his return here,\" said the king, looking inquiringly\ntoward the prisoner.\n\n\"He will be back a little beyond the middle of the night,\" replied\nthe old man.\n\n\"With the Kiha-pu?\" inquired the king.\n\n\"Either with or without it,\" was the answer.\n\nLeaving the prisoner in the custody of the high-priest and his\nattendants, Kiha walked out into the starlight. His face was feverish,\nand the kiss of the trade-winds was cool. The heiau of Paakalani\nwas a puhonua, or sacred place of refuge--one of the two on the\nisland of Hawaii--and he wondered whether, under any circumstances,\nhe could properly demand the life of the prisoner were he to claim\nthe protection of the temple. Had he voluntarily sought refuge in\nthe puhonua, there would have been no doubt; but as he was forcibly\ntaken there by royal order, his right to exemption from seizure was\na question of doubt.\n\nDismissing the subject with the reflection that the life or death\nof the prisoner was of little consequence, Kiha strolled toward the\ninner temple and reverently bowed before an image of Lono near the\nentrance. Remains of recent sacrifices still smelt rank upon the altar,\nand scores of gods of almost every grade and function looked grimly\ndown upon him from the walls. Dim lights were seen in some of the\nquarters of the priests constructed against the outer wall of the\nenclosure, and a torch was burning at the main entrance.\n\nAs the evening wore on the silence of the heiau was broken only by\nthe hooting of the sacred owls from the walls of the inner temple,\nand Kiha threw himself at the foot of a pepper-tree, and was soon\nwafted out into the boundless sea of dreams.\n\nAfter leaping the gate of the heiau the dog started up the valley\nwith the speed of the wind. As he swept past the thatched huts in his\ncourse, those who caught sight of him for an instant were sure that\nthey beheld a demon, and the dogs that pursued speedily returned,\nto crouch whiningly behind their masters.\n\nReaching the upper end of the valley, the dog followed an ascending\ntrail through a steep ravine coming down from the northward, and in\na short time, considering the distance traveled, stood snuffing the\nair at the verge of the forest within which the outlaws had found\na temporary refuge. Distant lights were seen flickering through\noccasional openings among the trees and tangled undergrowth, and at\nintervals strange voices, as if of song and merriment, were heard.\n\nFor some time the dog remained motionless, and then stealthily\ncrept into the forest. What form he assumed, how he learned of\nthe hiding-place of the Kiha-pu, and through what means he escaped\ndiscovery, are details which tradition has left to conjecture. It is\ntold only that he succeeded in finding in the unguarded hut of Ika,\nseizing in his mouth, and escaping undiscovered from the forest with,\nthe sacred trumpet.\n\nSo adroitly had the theft been committed that it seemed that the\ndog would surely escape without detection; but in plunging down the\nsteep ravine through which he had finally ascended to the forest,\nhe dropped the Kiha-pu, breaking from the rim a piece embracing the\nsmall pea or tabu mark of silence placed upon it by the kaula of\nWaianae. In an instant the liberated voices of the trumpet poured\nforth in a blast which echoed through the hills and started the\nnight-birds to screaming.\n\nThe sound was heard by the reveling demi-demons of the forest, and,\nascertaining that the shell had been stolen, they poured down the\nmountain-side in pursuit of the plunderer. Their speed was something\nmore than human, and the darkness did not seem to impede their\nsteps. From time to time the voice of the trumpet came back to them;\nbut it grew fainter and fainter in the distance, until they finally\nabandoned the chase as hopeless, Ika himself suggesting that the\nKiha-pu, with its voices in some manner restored to it, had taken\nwings and escaped.\n\nThe king slept under the pepper-tree until past the middle of the\nnight, when the hooting of an owl almost at his ear awoke him, and he\nrose and re-entered the royal retreat, where he found the high-priest\nwith a number of his attendants, and the prisoner intently listening\nat the half-open door.\n\nKiha was about to inquire the time of the night--for he had neglected\nto look at the stars before entering--when a noise was heard at the\nouter gate. The prisoner stepped forward and threw back the door,\nand the next moment the dog sprang into the room, laid the Kiha-pu\nat the feet of the king, and then dropped dead beside it.\n\nThe overjoyed king raised and placed the trumpet to his lips, and\nwith a swelling heart roused the people of Waipio with a blast such as\nthey had not heard for more than eight years. Liberating the prisoner,\nwho was grief-stricken at the death of his dog, Kiha ordered that he\nhenceforth be fed from the royal table.\n\nWinding another blast upon the trumpet, the king returned to the\npalace, around which were congregated hundreds of excited people. Among\nthem were chiefs in yellow capes and helmets, and warriors armed with\nspear and battle-axe. Summoning his alii-koa, or principal military\nleader, a brief council was held, followed by the sending forth of\nthe plumed aids of the king, and the speedy concentration within the\npalace grounds of a picked body of three or four hundred warriors\narmed with short javelins and knives for close encounter.\n\nThe little army moved rapidly but noiselessly up the valley, and at\nearly daylight surrounded and attacked the camp of the demon band. A\ndesperate hand-to-hand conflict ensued; but the miscreants were\noverpowered, and all slain with the exception of Ika and two others,\nwho were reserved alive for the altar.\n\nOn the evening following, in the midst of great rejoicing, the Kiha-pu\nwas rededicated to Lono, and Ika and his companions were slain\nwithout the walls and sacrificed, with a host of other offerings,\nin the temple of Paakalani.\n\n\n\n\nII.\n\nThe reign of Liloa was as peaceful as that of Kiha, his distinguished\nfather. He did not lack ability, either as a civil or military leader,\nhowever his pleasant and mirthful ways may have impressed to the\ncontrary. He was fond of good living, fine apparel and comely women;\nyet he held the sceptre firmly, and was prompt to punish wrong-doing in\nhis chiefs or infringement of any of his prerogatives. Nevertheless,\nhis heart was kind, and he frequently forgave the humble who had\ncrossed his shadow, and the thoughtless who had violated the spirit\nof a royal tabu.\n\nAs he was distracted neither by domestic disturbance nor wars\nwith neighboring kings, Liloa made frequent visits to the several\ndistricts of the island, sometimes with an imposing retinue of\nchiefs and retainers, but quite as often with no more than two or\nthree trusty attendants. Sometimes he traveled incognito, visiting\nsuspected district chiefs to observe their methods of government,\nand, when occasion for rebuke occurred, to their great confusion\nmaking himself known to them.\n\nNear the close of the year 1460, before the annual festival of Lono,\nwhich inaugurated the beginning of a new year, Liloa went with a\nlarge and brilliant party, in gaily-decked double canoes carrying\nthe royal colors, from Waipio to Koholalele, in Hamakua, to assist\nin the reconsecration of the old temple of Manini, the restoration\nand enlargement of which had just been completed. He took with him\nhis high-priest, Laeanui, a band of musicians and dancers, and his\nchief navigator and astrologer, and the heiau was consecrated with\nunusual display. Laeanui recited the kuawili--the long prayer of\nconsecration--and twenty-four human victims were laid upon the altar.\n\nOrdering the party to return in the double canoes without him,\nLiloa resolved to make the journey overland to Waipio with a single\nattendant; and it is quite probable that it was something more\nthan accident that prompted the royal traveler to deviate from the\nshortest path to Waipio, and tarry for some hours in a pleasant grove\nof palms near Kealakaha, where dwelt with her old father one of the\nmost beautiful maidens in all Hamakua.\n\nThe name of the girl was Akahia-kuleana. She was tall and slender,\nand her dark hair, which rippled down in wavelets, shrouded her bare\nshoulders like a veil. Her eyes were soft, and her voice was like\nthe music of a mountain rivulet, and when her bosom was bedecked with\nleis of fragrant blossoms it seemed that they must have grown there,\nso much did she appear to be a part of them.\n\nAlthough in humble life, Akahia was really of royal blood, since six\ngenerations back her paternal ancestor was Kalahuamoku, a half-brother\nto Kalapana, from whom Liloa drew his strain. She knew the rank of\nher royal visitor, and felt honored that he should praise her beauty;\nand when he kissed her lips at parting he left with her his maro and\nthe ivory clasp of his necklace, at the same time whispering words\nin her ear which in a generation later transferred the sceptre of\nHawaii from the direct line to humbler but worthier hands.\n\nBefore the trade-winds came and went again the gentle Akahia, unwedded,\nbecame a mother. At first her father frowned upon the child; but it\nwas a strong and healthy boy, who looked as if he might some day wield\nwith uncommon vigor a laau-palau if not a battle-axe, and he soon\nbecame reconciled to the presence of the little intruder. In those\ndays, it is proper to mention, such events occasioned but little\ncomment, and entailed upon the mother neither social ostracism nor\nespecial reproach.\n\nThe child was named Umi, and, to give it a stronger protector than\nherself, Akahia became the wife of her cousin Maakao, a strong,\nrough man, who had always shown great affection for her, and who felt\nhonored in becoming the husband of one who might have taken her choice\namong many.\n\nThe father of Akahia cultivated a kalo patch larger than his\nnecessities really required, and was abundantly supplied with pigs,\npoultry, yams, bananas, cocoanuts and breadfruit, which he was at all\ntimes enabled to exchange for fish, crabs, limpets and other products\nof the sea.\n\nAll land titles at that time vested either in the sovereign or the\nchiefs subject to him, and the producer was frequently required\nto return to his landlord a full third or half of all his labor\nyielded. Sometimes the land-owner was more liberal with his tenants;\nbut quite as often he took to the extent of his need or greed, with\nno one to challenge the injustice of his demands.\n\nBut the bit of land occupied by the father of Akahia was part of a\nlarge tract reserved for the benefit of the king, and because of the\nalii blood with which he was credited, but of which he made no boast,\nthe rent he returned was merely nominal.\n\nWhen Umi was about ten years of age the father of Akahia died, leaving\nhis little estate to his daughter. She had two brothers living, both\nolder than herself. But the cultivation of the soil was not congenial\nto them, and, as there had been no wars of moment in Hawaii for nearly\ntwo generations, one of them, who had been a dreamer from his youth,\nhad been inducted into the service of the gods by the high-priest\nLaeanui, to whom Liloa had given in perpetuity the possession of\nKekaha, in the district of Kona, and was otherwise influential;\nwhile the second brother, on reaching manhood, had gone with spear\nand sling to Maui, and risen to distinction in the military service\nof the moi of that island.\n\nSo Akahia and her husband continued to occupy unmolested the old\nplantation. But the agents who collected the revenues of the king\nwere less liberal with Maakao than they had been with the father\nof his wife, and he was compelled to make the same rent returns as\nother royal tenants. Nor this alone. A portion of their land had been\ngiven to another, embracing a little grove of hawane or cocoa-trees,\nsome of which, it was averred, had been planted by the stewards of\nPili nearly four centuries before, and their depleted stocks of pigs\nand fowls ceased to be the envy of their neighbors.\n\nThis harsh dealing with Akahia and her husband, it is needless to\nsay, was done without the knowledge of the king; but they feared to\ncomplain, lest they might be despoiled of the little left them, and\ndeemed it prudent to suffer in silence rather than arouse the wrath\nof an agent of whose powers they knew not the extent.\n\nThere were other little mouths to feed besides Umi's, and, as the\nyears came and went with their scant harvests, Maakao became more\nand more discontented; but, with a hope in her heart of which Maakao\nknew nothing, Akahia toiled on without complaint. Year by year she\nsaw Umi developing into manhood, and noted that in thought, habit\nand bearing he was different from others.\n\nUmi loved his mother and was not unkind to Maakao; but he spent much\nof his time by the sea-shore where the great waves thundered against\nthe cliffs, and in the hills where, among the ohia and sandal trees,\nthe trade-winds whispered to him of the unknown. He would climb to\nthe crown of the tallest cocoa-tree because there was danger in it,\nand buffet the fiercest waves in his frail canoe; but neither threat\nnor persuasion could ever induce him to delve in the slime of the\nkalo patch or plant a row of yams. He would bring fish from the sea\nand fruits from the mountains, but could not be prevailed upon to\ntill the soil. He fashioned spears of cunning workmanship, and from\nthe teeth of sharks made knives of double edge, but to the implements\nof husbandry he gave but little note.\n\nAt the age of sixteen Umi had reached almost the proportions of a\nman. His limbs were strong, his features manly and handsome, his\neyes clear and full of expression, and in athletic sports and the\nuse of arms he had no equal among his companions. His habits brought\naround him but few friends, yet his kindness to all left no pretext\nfor enmity; and while some said he absented himself from home in a\nspirit of idleness, others shook their heads and ventured the opinion\nthat he visited the recesses of the wooded hills alone to converse with\nthe kini-akua and learn wisdom from the gods. And his strange conduct,\nit may well be imagined, was made the subject of frequent discussion in\nthe neighborhood, for Maakao complained continually of his idleness,\nand but for the intercessions of the mother, who alone was able to\naccount for his peculiarities, would have closed his doors against him.\n\nBut Umi had a few friends to extol his goodness and defend him against\nunkind insinuation, and among them were Piimaiwaa and Omaukamau, youths\nof about his own age, and Kulamea, the younger and only sister of the\nlatter. From childhood these friends had been his frequent companions,\nand as he grew to manhood, strong-limbed, resolute and gentle, they\nlearned to regard him with a love prepared for any sacrifice.\n\nKulamea was a bright-eyed, dusky little fairy, who often accompanied\nUmi and her brother in their rambles. They petted her until she\nbecame an exacting little tyrant, and then Umi, at her command,\nmade toys for her, climbed the tallest cocoa-trees, and scaled the\nsteepest cliffs in search of flowers and berries that she liked;\nand, in return for these kindnesses, what, at the age of fifteen,\ncould Kulamea do but love almost to idolatry the brave and gentle\ncompanion who had developed into a splendid manhood? And what could\nUmi do at twenty but return in kind the devotion of one now ripening\ninto a charming womanhood, whose childish friendship was the brightest\nsunshine that had ever flecked the landscape of his dreamy life?\n\nWith a feeling of uneasiness Akahia watched Umi's growing love for\nKulamea, and when at twenty he would have married her, much to the\ngratification of Maakao, she kindly but firmly said to her son:\n\"Be not in haste to fetter your free limbs. Be patient, as I have\nbeen for twenty years. Kulamea is worthy--but wait.\"\n\n\"Why wait?\" exclaimed Maakao, suddenly appearing. He had been listening\nwithout the door. \"Why should he wait?\" he continued; \"he has all his\nlife been idle, and it is time that he should have a house of his own.\"\n\n\"You have spoken well!\" replied Umi, drawing himself up to his\nfull height, and looking scornfully down upon the husband of his\nmother--\"you have spoken well, Maakao! It is time, indeed, that I\nstopped this dreaming! I will never eat food again under your roof. Now\nget you to your kalo patch; you will find occupation there befitting\nyou! I will seek other means of living!\"\n\nWith these scornful words Umi strode haughtily from the house. Enraged\nat the insult, Maakao seized a laau-palau, or large kalo-knife,\nand sprang after him. Umi turned and reached for his pahoa. Maakao\nraised his weapon to strike, but it dropped to the earth as if a\nparalysis had seized his arm as Akahia sprang before him, exclaiming:\n\"Do not dare to strike! He is not your son; he is your chief! Down\non your knees before him!\"\n\nTo the dismay of Maakao and profound astonishment of Umi, Akahia then\nrevealed the secret of Umi's birth, and, taking from their hiding-place\nthe keepsakes left with her by Liloa, said, as she handed them to\nher son:\n\n\"Your father is king of Hawaii. Go to him in person and place these\nmementoes before him. Tell him Akahia-kuleana returns them to him by\nthe hands of his and her son, who is worthy of him, and he will own\nyou to be the child of his love. He is noble and will hold sacred\nhis royal pledge. This should have been done long ago, but I could\nnot bring my heart to part with you. Go, and may the gods be your\nprotection and your guide!\"\n\nThe strange revelation was soon known throughout the neighborhood,\nand Umi prepared for his journey to Waipio. How should he appear\nbefore Liloa, whose will was law and whose frown was death? In what\nguise should he seek the presence of his royal father?\n\n\"As an alii-kapu!\" answered Akahia, proudly. Then from an ipu she\nbrought forth a plumed helmet and cape of the feathers of the oo,\nwhich she had secretly fabricated with her own hands, and placed them\nupon the head and shoulders of her son.\n\nTo Kulamea alone was the news of what had befallen Umi unwelcome. She\nwould have been more than content to share with him the common lot;\nbut now that he was about to be recognized as the son of the great\nLiloa, she felt that they were soon to part for ever. Other alliances\nwould be found for him, and he would forget the humble playmate of his\nyouth, who loved him, not because his father was a king, but because\nthey had grown up together and neither of them could help it. So when,\ntwo days after, Umi started overland for Waipio, accompanied by his\ntwo trusty friends, Piimaiwaa and Omaukamau, Kulamea secreted herself\nto avoid the agony of a parting farewell from Umi; but he found her,\nnevertheless, and made her happy by kissing and telling her that,\nwhatever might be his future, she should share it; and she believed\nhim, for he had never deceived her.\n\nUmi and his companions arrived in Waipio valley at nightfall. There\nthey remained during the night, and the next morning crossed the little\nstream of Wailoa, near which was the royal mansion. There Umi left\nhis companions and proceeded alone to the palace enclosure. His head\nwas adorned with a helmet surmounted with white and scarlet plumes,\nand from his broad shoulders hung a cape of yellow feathers, such as an\nalii alone was permitted to wear, while around his loins was fastened\nthe maro left with Akahia by the king, and the ivory clasp ornamented\na necklace of rare and beautiful shells. In his hand he bore an ihe,\nor javelin, of unusual weight and exquisite finish, and many eyes\nfollowed him as he approached the palace; for, although a stranger,\nit was manifest from his dress and bearing that he did not belong to\nthe makaainana, or common people.\n\nHis mother had instructed him to seek the presence of the king in\nthe most direct manner that occasion presented, and without asking\nthe permission or assistance of any one, fearing, no doubt, that,\nto gain admission to the royal hale, he might exhibit and in some\nmanner lose possession of the sole evidences of his paternity, and\nthus receive the punishment of an impostor. He therefore passed by,\nwithout seeking to enter, the gate of the enclosure, around which were\nlounging a score or more of sentinels and retainers, and, proceeding\nto the rear of the mansion, leaped over the high wall immediately\nback and within a hundred paces of the private apartments of the king.\n\nHaving thus violated a rule of royal etiquette, the penalty of which\nwas death, unless mitigated by satisfactory explanation, Umi grasped\nhis ihe firmly, determined, should he be opposed, to fight his way to\nthe royal presence. It was a desperate resolution, but he had faith\nin himself, and was without fear.\n\nHis movements had been watched as he passed the gate of the enclosure\nwithout a word, and as he sprang over the wall he found a number of\nuplifted spears between him and the entrances to the mansion. Nerving\nhimself for the worst, he strode past the interposing weapons,\nstrongly hurling their points aside when too closely presented, and\nin a moment stood at the back entrance of the palace, through which\nno one but of the royal household was permitted to enter.\n\nThis audacity saved him from more determined opposition, since it\nseemed incredible that any one not possessing the confidence of the\nking would take such double hazard of his life. Stepping within the\nentrance, Umi turned, and, with a half-amused smile at the baffled\nguard now clamoring around the door, struck the handle of his javelin\nfirmly into the ground, and walked unarmed into the presence of\nthe king.\n\nAs Umi entered unannounced, the king had just finished his morning\nrepast, and was lounging on a couch of many folds of kapa, unattended\nexcept by his spittoon-bearer and two half-grown boys with kahilis.\n\nAstounded at the intrusion, the king rose to a sitting posture, and,\nwith a frown upon his face, was about to speak, when Umi stepped to\nthe couch and boldly seated himself in the lap of Liloa.\n\nAlthough past sixty, the king still retained a goodly share of his\nearlier vigor, and, throwing Umi from his knees, angrily exclaimed:\n\n\"Audacious slave! how dare you!\"\n\nUmi rose to his feet, and, standing proudly before the king with\nfolded arms, replied:\n\n\"The son of Liloa dare do anything!\"\n\nFor a moment the king did not speak. He looked into the face of\nthe undaunted young stranger, and noted that it was noble; and then\nhis thoughts went back to Kealakaha, and to the fair young girl of\nbetter than common blood whom he had met there many years before\nwhile journeying to Waipio after consecrating the temple of Manini,\nand finally, almost as in a dream, to the pledge he had given and the\ntokens he had left with her. When all this came back to him he cast\nhis eyes over the comely youth, and beheld his maro around the loins\nof Umi, and the ivory clasp of his necklace upon his breast. He could\nscarcely doubt, yet, as if he had recollected nothing, seen nothing,\nhe calmly but kindly said:\n\n\"Young man, you claim to be my son. If so, tell me of your mother,\nand of the errand that brings you here.\"\n\nUmi bowed and answered: \"My mother, O king, is Akahia-kuleana,\nof Kealakaha, and my years were twenty at the last ripening of the\nohias. For the first time, four days ago, she told me I was the son of\nthe king of Hawaii, and to take to him this maro and this ivory clasp,\nand he would not disown me. You are Liloa, the honored sovereign of\nHawaii. I am Umi, the humble son of Akahia-kuleana. From the hands\nof my mother I have brought to you this maro and this ornament of\nbone. If I am your son, seat me beside you on the kapa; if not,\norder my body to the heiau as a sacrifice to the gods.\"\n\nThere was a struggle in the breast of the king, and his eyes were\nbent upon the bold youth with an expression of pride and tenderness\nas he said:\n\n\"How did you gain admission here alone and unannounced?\"\n\n\"By leaping over the wall of the pahale and beating down the spears\nof your guards,\" replied Umi modestly.\n\n\"It was a dangerous undertaking,\" suggested the king, feigning a\nfrown which wrinkled into a smile upon his lips; \"had you no fear?\"\n\n\"I am still young and have not yet learned to fear,\" returned Umi,\nwith an air of self-reproach.\n\n\"Such words could come alone from a heart ennobled by the blood of\nPilikaeae! You are indeed the son of Liloa!\" exclaimed the king, with\nemotion, stretching forth his hand and seating Umi beside him. \"Not\nthese tokens alone but your face and bearing show it.\" And he put his\narms around the neck of his son and kissed him, and ordered a repast,\nwhich they ate together, while Umi related to his royal father the\nsimple events of his humble life.\n\nAs the strange entrance of Umi into the royal mansion had attracted\nmuch attention, many of the privileged retainers and officers of\nthe court soon gathered in and around the palace; and the rank\nand possible purposes of the visitor were undergoing an earnest\ndiscussion--especially after it was learned that he was breakfasting\nwith the king--when Hakau, the only recognized son of Liloa and\nheir-presumptive to the throne, suddenly appeared and sought the\npresence of his royal father.\n\nThere was a dark scowl on the face of Hakau on entering the room and\nobserving a stranger in close conversation with the king and eating\nfrom the same vessels, nor did it disappear when Liloa presented\nUmi to him as his own son and Hakau's half-brother. Umi rose and\nfrankly offered his brother the hand of friendship and affection;\nbut the grasp and recognition of Hakau were cold, and when he was\ninvited to sit down and partake of meat with his newly-found brother\nhe excused himself with the falsehood that he had just risen from\nhis morning meal. After a few words with the king, during which he\nclosely scrutinized Umi's handsome face and manly form, Hakau withdrew,\nleaving no token in word or look of any feeling of joy at the meeting.\n\nAlthough the kings of the Hawaiian group at that time usually had from\ntwo to six wives--either marriages of the heart or alliances with the\nfamilies of neighboring kings to strengthen their dynasties--tradition\nhas given to Liloa but one recognized wife. She was Pinea, a Maui\nchiefess of family distinction, who gave to Liloa a son and one\ndaughter--Hakau and Kapukini. Hakau had reached his thirtieth year and\nhad married the daughter of the chief and high-priest Pae. They had\none child, a daughter, who had been given the name of her grandmother,\nPinea. Kapukini had not quite reached womanhood, and was the idol of\nthe court.\n\nHakau was a large, well-visaged man, but was haughty, selfish and\ncruel. Having been, until the sudden appearance of Umi at the court,\nthe only recognized son of Liloa, his caprices had been humored\nuntil his heartlessness and tyranny had become almost a by-word in\nHamakua. But the truth seems to be that he was naturally vicious and\nbarbarous, and tradition speaks of no greater tyrant among all the\nrulers of Hawaii. Heedless of the rights of property, without return\nhe took from others whatever he coveted, and in an insanity of pride\nand criminal envy caused to be secretly slain or disfigured such as\nwere reputed to surpass him in personal beauty. Without giving note\nor credence to the many tales of barbarism with which tradition has\nconnected his name, it is doubtless true that his cruelty and contempt\nfor the rights of his subjects rendered him an unfit successor of\nthe gentle and sagacious Liloa, under whose reign the humblest were\nprotected, and peace and prosperity prevailed throughout the six\ndistricts of the island.\n\nNo further explanation of Hakau's freezing reception of Umi is\nrequired. He was envious of his handsome face and noble bearing,\nand hated him because of the love with which his father manifestly\nregarded him. But Hakau's feelings in the matter were not consulted,\nand the day following Umi was conducted to the temple of Paakalani\nin great pomp, where, to the solemn music of chant and sacred drum,\nthe officiating priest with the newly-found son of the king went\nthrough the form of oki-ka-piko--a ceremony attending the birth of\nthe children of royalty--and Umi was formally and publicly recognized\nas his son by the king of Hawaii.\n\nHakau was compelled, with great bitterness of heart, to witness\nthis ceremony, but was too discreet to openly manifest his\ndispleasure. Returning to the palace, Umi was formally presented to\nthe royal household, and heralds proclaimed his rank and investiture\nof the tabus to which he was entitled.\n\nAlthough the mother of Hakau, Pinea received him kindly, and Kapukini\nwas more than delighted with her new and handsome brother. She clung\nto his hand, and artlessly declared that Hakau was cross with her\nand that she had prayed to the gods to send her another brother,\njust such a one as Umi, and they had done so.\n\nSoon after a great feast was given by the king in honor of the new\nheir, and all the leading chiefs in the kingdom were invited to come\nand pay their respects to him. Twelve hundred chiefs were present, and\nthe feasting and rejoicing continued for three days, interspersed with\ngames and athletic sports, in which Umi shone with great splendor. In\nfeats of strength and the skilful handling of arms he had few equals\nin all that great and distinguished gathering, and in conversations\nwith the old he exhibited so much wisdom and prudence of speech that\nthey wondered who had been his tutors; and when they learned that he\nhad been taught by no one and that the greater part of his young life\nhad been passed in solitude, some of them thought the gods must have\ninstructed him, and all admitted that he was a worthy son of Liloa\nand an honor to the royal line.\n\nUmi was thus firmly established at the court of his royal father,\nand adequate revenues were set apart for his proper maintenance and\nthat of a retinue befitting his high rank. His friends Piimaiwaa\nand Omaukamau, who were overjoyed at his good fortune, entered his\nservice as his personal and confidential friends, and thenceforth\nbecame identified with his career, always appearing as the most\nfaithful and self-sacrificing of his adherents.\n\nIn a week after his arrival at Waipio, Umi sent Omaukamau back to\ntheir old home with news of his recognition by the king. He also\nbore an order enlarging the area of Maakao and Akahia's possessions,\nand relieving them from rent and all other tenant charges. Nor did he\nforget Kulamea. He sent her a little present in token of his love,\nand word that, although it could not safely be so then, some day in\nthe future she should be nearer to him, even though he might become the\nking of Hawaii. The token was dear to her, and dearer still his words,\nfor she knew the heart of Umi and did not doubt; and thenceforth\nshe lived and patiently waited for him, keeping her own secret,\nand firmly saying \"no\" to the many who sought her in marriage.\n\nUmi's affability and intelligence soon made him a great favorite at\nthe court and steadily endeared him to his father. But in proportion\nas he grew in the favor of others Hakau's hatred for him increased,\nand but for the fear of his father would have manifested itself in\nopen hostility; but Liloa, who was growing old and feeble through a\ncureless malady, had not yet designated his successor, and Hakau deemed\nit prudent to make no outward showing of the intense envy and dislike\nof his brother which he was secretly nursing, and which he resolved\nshould be gratified when the reins of government passed into his hands.\n\nIn a little less than two years after the recognition of Umi the black\nkapa covered Liloa. When he felt the end approaching he called his\ntwo sons before him, and publicly gave the charge of the government\nand title of moi to Hakau, and the custody of the gods and temples\nto Umi. \"You are to be the ruler of Hawaii,\" he said to Hakau,\n\"and Umi is to be your counselor.\"\n\nThere was grief all over the kingdom when the death of Liloa became\nknown, for he was greatly beloved; and, that his bones might never be\ndesecrated, the high-priest Pae, whose daughter Hakau had married,\nsecretly conveyed them to the Kona coast, and consigned them to the\ndeep waters off Kekaha.\n\nThis was in accordance with the custom of the time--in fact, with\nthe custom of earlier and later years, for the resting-place of\nthe bones of Kamehameha I., who died in 1819, is unknown. A story\nsurvives that the remains of this eminent chief were entombed in\nthe sea, but the more popular belief is that they were secretly\nconveyed to a cave or other place prepared for them in the hills\nback of Kailua, on the island of Hawaii, and there hidden for ever\nfrom mortal gaze. In connection with this belief it is stated that\njust before daylight on the morning following the night of the death\nof Kamehameha, one of his nearest friends, while the guard had been\nremoved to afford the opportunity, took the bones of his beloved\nchief upon his shoulders, and, alone and unseen, conveyed them to\ntheir secret sepulchre. Returning, he encountered two natives who\nwere preparing for the labors of the day. Fearing that he had been\nfollowed, he inquired whether they had observed any one passing toward\nthe hills that morning. They declared that they had seen no one. Had\nthey answered differently he would have slain them both on the spot,\nthat their secret might have died with them.\n\nThe name of this chief was Hoolulu. He has been dead for many years;\nand although he left children, to one of whom the secret may have been\nimparted, in accordance with native custom in such matters, it is now\nbelieved that all knowledge of the depository of the remains of the\nfirst Kamehameha is lost. In 1853, when the necessity of hiding the\nbones of distinguished chiefs was no longer recognized, Kamehameha\nIII. visited Kailua and almost prevailed upon Hoolulu to point\nout the spot. They even started toward the hills for that purpose,\nbut, as quite a number of persons were observed to be following,\nHoolulu declined to proceed, and could never after be induced to\ndivulge anything.\n\nSo fearful were the ancient chiefs of Hawaii that some indignity might\nbe offered to their remains after death--for instance, that charmed\nfish-hooks or arrow-points for shooting mice might be made from their\nbones--that they were invariably hidden by their surviving friends,\nsometimes in the depths of the ocean, and quite as frequently,\nperhaps, in the dark recesses of volcanic caverns, with which the\nislands abound.\n\nImmediately after Kamehameha I. had breathed his last his friend\nKalaimoku assembled the principal chiefs around the body to consider\nwhat should be done with it. In his great admiration for the dead\nchief one of them solemnly said: \"This is my thought: we will eat\nhim raw!\" But the body was left to Liholiho, son and successor of\nthe dead king who, with his queen, Kamamalu, died while on a visit\nto England in 1824.\n\nThe bones of no Hawaiian chief were ever more securely hidden than\nwere those of the distinguished alii-nui Kualii, who ruled with a\nstrong arm the turbulent factions of the island of Oahu some two\ncenturies back. After the flesh had been stripped from the bones\nthey were given in charge of a trusty friend to be secreted, and most\neffectually did he accomplish the delicate task assigned him. He had\nthem pulverized to a fine powder, which he mixed with the poi to be\nserved at the funeral feast to be given to the principal chiefs the day\nfollowing. At the close of the repast, when asked if he had secreted\nthe bones of the dead chief to his satisfaction, he grimly replied:\n\"Hidden, indeed, are the bones of Kualii! They have been deposited\nin a hundred living sepulchres. You have eaten them!\"\n\nBut we are wandering somewhat from our story. The day after the death\nof Liloa, Hakau was ceremoniously invested with supreme authority,\nwhile the high-priest Laeanui gave formal recognition to Umi as\nguardian of the gods and temples. Both events were celebrated with\ndisplay and sacrifice; but it is said that the scream of the alae, a\nsacred bird of evil omen, was heard around the palace all through the\nnight that Hakau first slept there as king, and that as Umi entered\nthe temple of Paakalani to assume the guardianship of the gods the\nhead of the great image of Lono, near the door of the inner temple,\nnodded approvingly.\n\nIndependently of Umi's position as prime minister or royal adviser,\nhis authority as guardian of the gods and temples was second only to\nthat of the king, and Hakau chafed under a bequest that had clothed\nhis brother with a power little less than his own and placed him so\nnear the throne. The consequence was that he seldom invited him to his\ncouncils, and secretly sought to cast discredit upon his acts as the\nnominal head of the priesthood. But Umi bore himself so nobly that\nHakau's venom brought no poison to him, and the petty persecutions\nto which he was subjected not only failed to injure him, but actually\nadded to his popularity with those who had felt the barbarity of his\nbrother, whose first acts on coming to power were to dismiss, disrate\nand impoverish many of the old and faithful servants and counselors\nof his father, and surround himself with a party of unscrupulous\nretainers as cruel and treacherous as himself.\n\nEnraged that his secret and cowardly slanders of Umi failed to bring\nhim into disrespect, Hakau's hostility began to assume a more open\nand brutal form. He publicly reviled his brother for his low birth,\nand assumed not only that Liloa was not his father, but that his\nmother was a woman without any distinction of blood.\n\nUnable to bear these taunts, and not deeming it prudent to precipitate\nan open rupture with his brother, Umi quietly left Waipio with his two\nfriends Piimaiwaa and Omaukamau, and, traveling through Hamakua without\nstopping at Kealakaha, where dwelt his mother and Kulamea, proceeded\nat once to Waipunalei, near Laupahoehoe, in the district of Hilo, where\nhe concluded to remain for a time and await the development of events.\n\nTo support themselves Umi and his two friends devoted a portion\nof their time to fishing, bird-catching and the making of canoes,\nspears and other weapons; and although the rank of Umi was studiously\nconcealed, his intelligence, skilful use of arms and general bearing\ncould not fail to attract attention and excite the curiosity of\nhis humble associates. Not unfrequently strangers would prostrate\nthemselves before him, so profoundly were they impressed with his\nappearance, but he declined to accept their homage and smilingly\nassured them that he was born and reared, like themselves, in humble\nlife. As a further precaution against recognition, he carefully avoided\nthe prominent chiefs of the district, deeming it probable that some\nof them had seen him in Waipio, or even witnessed the ceremonies\nattending his acceptance as the son of Liloa.\n\n\n\n\nIII.\n\nIt was not destined that Umi should remain long unknown among the\nhills of Hilo. His sudden disappearance and continued absence from the\ncourt had excited apprehensions of foul dealing, and Hakau himself,\nwho had thus far failed in his efforts to discover the retreat of\nUmi, began to fear that he was somewhere secretly planning a deep\nscheme of retaliation. But Umi had as yet marked out for himself no\ndefinite plan of action. He smarted under the persecutions of Hakau,\nand did not doubt that, sooner or later, he would triumph over them\nand be restored to the rights and privileges bequeathed to him by his\nroyal father; but exactly when and how all this was to be accomplished\nwere problems which he expected the future to assist him in solving.\n\nAnd he was not disappointed. The future for which he had patiently\nwaited was near at hand, and he was about to become the central\nfigure of a struggle which would test to their utmost his courage\nand ability. One day, while strolling alone in the hills back of\nWaipunalei, there suddenly appeared before him a man of stupendous\nproportions. Umi regarded the object for a moment with amazement, and\nwas about to speak when the monster dropped on his knees before him. In\nthat position he was a head and shoulders above Umi, and the spear\nin his hand was of the measure in length of ten full steps. Although\nmore than eleven feet in height, he was well proportioned, and the\nexpression of his face was intelligent and gentle. He was young in\nyears, yet his hair fell to his shoulders and was streaked with gray.\n\n\"Who are you, and why do you kneel to me?\" said Umi, looking up into\nthe face of the giant with a feeling of awe. \"If I had your limbs I\nwould kneel alone to the gods.\"\n\n\"I am Maukaleoleo, of Kona, and the most unfortunate of men,\" replied\nthe monster in a ponderous but not unpleasant tone. \"My mother was\nNuuheli; but she is now dead, and, having grown to the height of the\ntrees, I live in the mountains among them, for men seem to fear and\nhate me, and women and children scream with fright at my approach.\"\n\n\"And who was your father?\" inquired Umi, kindly.\n\n\"As he died when I was young,\" returned the giant, \"and that was more\nthan thirty years ago, I know not, except that his name was Mano,\nand that he claimed lineage from Kahaukapu, the grandfather of the\ngreat Liloa, whose unworthy son now rules in Hawaii.\"\n\n\"Hist!\" exclaimed Umi, reaching up and placing his hand gently upon\nthe shoulder of the monster. \"There is death in such words, even to a\nman of Maukaleoleo's girth. The trees are listeners as well as myself.\"\n\n\"The trees will say nothing,\" was the reply, \"for they often\nhear such words of Hakau. But why should I fear death? I was not\nborn to be slain for speaking the truth. Listen, and then tell me\nwhy Maukaleoleo should fear anything that is human. When a boy a\nstranger met me one day on the cliffs overlooking the sea, where I\nwas searching for the feathers of the oo. He was mighty in stature,\nand in fear I fell upon the ground and hid my face. He called me by\nname, and I looked up and saw that he held in his hand a small fish\nof the color of the skies at sunset. Handing the fish to me, he said:\n'Eat this, and to see your face all men will look toward the stars.' I\nknew he was a god--Kanaloa, perhaps--and I feared to refuse. So I took\nthe fish and ate it, and the stranger stepped over the cliffs with a\nsmile on his face and disappeared. The fish was pleasant to the taste,\nand I could have eaten more. A strange sense of increasing strength\nseized me, and on my way home I lifted large rocks and felt that I\ncould uproot trees. I said nothing to my mother of what had happened,\nbut the next morning she looked at me with fright and wonder, for\nduring the night I had grown an arm's length in height. Except upon my\nhands and knees I could no longer enter the door of the house where I\nwas born, and everything with which I was familiar had a dwarfed and\nunnatural look. I was ashamed to meet my old associates, and only\nventured from the house when it was too dark for me to be plainly\nseen. Larger and larger I grew, until at the age of fifteen I reached\nmy present proportions, when my mother died, and I made my home in\nthe mountains, where I have since spent the most of my time. What\nshould one so treated by the gods fear from man?\" And Maukaleoleo\nrose to his feet, towering like a cocoa-tree above his companion.\n\n\"A strange story, indeed! But if the trees, which are speechless,\ndo not betray you, why should not I?\" said Umi, curious to learn\nsomething farther of the strange being in whose veins possibly coursed\nthe blood of kings.\n\n\"Because,\" answered the giant, slowly, \"you are Umi, the son of Liloa,\nand Hakau is your enemy!\"\n\nUmi listened to these words in amazement, and then frankly said:\n\n\"You are right. I am Umi, the son of Liloa, and Hakau is not my\nfriend. And now that you know so much, you cannot but also know that\nit is prudent for me to remain at present unknown. Let me ask in\nreturn that you will not betray me.\"\n\n\"I know all, and you may fear nothing,\" said Maukaleoleo. \"Before the\nmoon grows large again I shall be with you, spear in hand, on your way\nto Waipio. Meantime you may lose sight of me, but I shall be near you\nwhen my arm is needed. You have powerful friends. Be guided by them,\nand all will be well.\"\n\nUmi held up his hand, and Maukaleoleo folded it in his mighty palm\nas he dropped upon his knees and exclaimed:\n\n\"Umi, son of Liloa! here in the hills, among the listening leaves,\nlet Maukaleoleo be the first to hail you moi of Hawaii!\"\n\nBefore Umi could rebuke the untimely utterance Maukaleoleo rose to\nhis feet and with a low bow disappeared among the trees.\n\nWith whatever feeling of fear the makaainana, or laboring classes, of\nWaipunalei may have regarded Maukaleoleo, as he occasionally appeared\namong them like a moving tower, he was not without friends. He was\nwell known to the priests and kaulas of the district, who believed that\nhis huge proportions were due to the special act of some god, and was\nalways a welcome visitor at the home of Kaoleioku, a high-priest of\ngreat influence both in Hilo and Hamakua. It is therefore probable\nthat this meeting with Umi was not entirely accidental, for the day\nfollowing Kaoleioku despatched a messenger to Umi, who was found not\nwithout some difficulty, inviting him to a conference in a secluded\nspot near the head of a neighboring valley.\n\nThe object of the meeting was not stated, and Umi's first thought\nwas that the emissaries of his brother were seeking to lure him to\nhis death; but no danger ever appalled him, and, seizing his javelin\nand thrusting a pahoa into his girdle, he followed the messenger.\n\nA brisk walk of an hour brought them to a small grass hut partially\nhidden among the trees and undergrowth of an almost dry ravine abruptly\njutting into the valley. At that point the valley was too narrow to\nadmit of cultivation, although a broken stone wall across the mouth\nof the ravine showed that at one time three or four uneven acres\nbehind it had been tilled. The grass grew rank within the enclosure,\nand, in addition to several varieties of forest trees that had taken\nroot since the ground had last been disturbed, a half-dozen or more\ncocoa-trees lifted their heads above the surrounding foliage, and\nthe broad leaves of as many banana-stalks swayed lazily in the wind.\n\nIt was a lonesome-looking spot, and no sign of life in or around the\nhut was visible as the messenger stopped at a gap in the crumbling\nwall and awaited the approach of Umi. The chirp of the crickets in the\ngrass seemed to be a note of warning, and the whistle of a solitary\nbird hidden among the leaves sounded like a scream to Umi in that\ndeserted and otherwise silent nook; but he grasped his ihe firmly\nand beckoned the messenger to proceed. As he stepped over the broken\nwall he caught a glimpse of the ponderous form of Maukaleoleo through\nthe branches of a sandal-tree on the side of the hill overlooking the\nhut. Under the eye of that mighty and friendly sentinel Umi dismissed\nall thought of treachery or danger.\n\nReaching the door of the hut, he was met by the high-priest Kaoleioku,\nwho promptly extended his hand and invited him to enter, while the\nmessenger withdrew from the enclosure and took a position where he\ncommanded a view of the valley above and below the mouth of the ravine.\n\nThere was no furniture in the hut beyond two or three rickety shelves,\nand on one side a raised platform of earth, which, with a kapa\ncovering, might have been used either as a bed or seat. On entering\nthe priest requested Umi to be seated, and then bowed low and said:\n\n\"I cannot doubt that I am standing before Umi, son of Liloa, and\nguardian of our sacred temples and our fathers' gods.\" To these words\nthe priest silently awaited an answer.\n\nUmi did not reply at once; but after giving the face of the priest\na searching glance, and recalling his meeting with Maukaleoleo the\nday before, and the vision through the branches of the sandal-tree,\nhe frankly answered:\n\n\"I cannot deny it.\"\n\n\"No; you cannot, indeed!\" returned the priest, fervently; \"for so have\nthe clouds told me, and so has it been whispered in my dreams. Word\nhas come to me from Waipio that Hakau knows you are in Waipunalei,\nand his emissaries are already here with orders to assassinate you.\"\n\n\"Then further disguise would be useless, further delay\ncowardly!\" exclaimed Umi, rising from his seat and grasping his\nihe. \"His cruelty forces me at last to strike! The time for action\nhas come, and, spear in hand, as befits a son of Liloa, I will face\nthe royal murderer in Waipio, and the black kapa shall be his or mine!\"\n\n\"Spoken like a king and a son of a king!\" returned the priest with\nenthusiasm, grasping Umi by the hand. \"But you will not go alone. Come\nto me with your friends to-morrow--if possible to-night. Under my\nroof you will be safe, and there we will gather the spears that will\nmake your journey to Waipio a triumphal march.\"\n\n\"Thanks are the only payment I can now make to your friendship,\"\nsaid Umi, in turn pressing the hand of the priest. \"You may expect\nme and a few of my friends before another rising of the sun.\"\n\nWith a few hasty words of explanation Umi left the hut with his heart\non fire, and the priest watched him with a smile until he passed the\nbroken wall. There he was rejoined by the messenger, who silently\npreceded him down the valley.\n\nAs he started to return Umi looked toward the sandal-tree above the\nhut. Maukaleoleo was no longer there, but he frequently discerned\na mighty form moving down the valley along the wooded hillside,\nand knew that his great friend was not far away.\n\nThe northeastern coast of the island of Hawaii presents an almost\ncontinuous succession of valleys, with intervening uplands rising\ngently for a few miles, and then more abruptly toward the snows of\nMauna Kea and the clouds. The rains are abundant on that side of\nthe island, and the fertile plateau, boldly fronting the sea with a\nline of cliffs from fifty to a hundred feet in height, is scored at\nintervals of one or two miles with deep and almost impassable gulches,\nwhose waters reach the ocean either through rocky channels worn to\nthe level of the waves, or in cascades leaping from the cliffs and\nstreaking the coast from Hilo to Waipio with lines which seem to be\nof molten silver from the great crucible of Kilauea.\n\nIn the time of Liloa, and later, this plateau was thickly populated,\nand, requiring no irrigation, was cultivated from the sea upward to the\nline of frost. A few kalo patches are still seen, and bananas grow,\nas of old, in secluded spots and along the banks of the ravines;\nbut the broad acres are green with cane, and the whistle of the\nsugar-mill is heard above the roar of the surf that beats against\nthe rock-bound front of Hamakua.\n\nIn the first of these valleys south of Waipunalei was the estate of\nthe high-priest Kaoleioku, which was thickly dotted with the huts\nof his tenants, and embraced some of the finest banana, cocoa and\nbreadfruit groves in the district. For the accommodation of himself\nand family were two large mansions, constructed of heavy timbers and\nsurrounded by a substantial stone wall. The priest was learned and\nhospitable, and his influence was second in the district only to that\nof the alii-okane.\n\nAnticipating the arrival of Umi and his friends during the night, the\npriest had placed a watchman at the gate on retiring, with instructions\nto wake him should any one unknown to the sentinel apply for admission\nbefore morning. But Kaoleioku could not sleep, for his mind was filled\nwith the shadows of coming events. He had discovered a son of Liloa,\nthe rightful guardian of the temples and his gods, secreted among the\nmakaainani to escape the persecutions of his tyrannical and heartless\nbrother; and as a reconciliation between them did not seem to be\npossible, he had resolved to urge Umi into open revolt at once, and\nto assist him to the full extent of his power in organizing a force\nto contest with Hakau the right to the sovereignty of Hawaii. This he\nwas moved to do, not more because Hakau was a tyrant, than that he had\nsought to degrade the priesthood, of which Umi was the nominal head,\nand in the dedication of a temple in Waimea had sacrilegiously usurped\nthe powers and privileges of the high-priest. Should the revolt prove\nunsuccessful, his life, he well knew, would be one of the forfeits\nof the failure; but the priest was a courageous man, and did not\nhesitate to accept the hazard of the perilous undertaking. Although\nreared in the priesthood, he could wield a spear with the best,\nand when in arms his fifty years sat lightly upon him.\n\nWith his mind filled with the details of the dangerous labors before\nhim, the priest tossed restlessly upon his couch of kapa until past\nmidnight, when he rose and strolled out among the palms. Wearied\nwith walking, he stretched himself upon the grass, and, fanned by the\ntrade-winds and soothed by the stars which seemed to smile upon him\nthrough the branches of the trees, he followed his troubled thoughts\ninto the land of dreams; and there a voice said to him thrice:\n\"Let the spears of Hakau be sent beyond the call of the Kiha-pu,\nand the victory of Umi will be bloodless!\"\n\nA voice beside the sleeper awoke him, and he was informed by the\nwatchman that a considerable number of strangers were at the gate\nand desired admission. The priest rose to his feet, and, with the\nmysterious words of the dream still ringing in his ears, proceeded to\nthe gate, where the tall form of Umi loomed up in the darkness. Giving\nhim his hand with a warm word of welcome, the priest was about to\nconduct him within when he was startled at the sudden appearance at\nthe gate of a party of armed and resolute-looking men--how many he\nwas unable to distinguish.\n\nThe priest was about to speak when Umi laid his hand upon his shoulder\nand said in a low voice: \"All trusty friends.\"\n\n\"Then all are welcome,\" replied the priest, and, giving an order to\nthe watchman, he stepped aside with Umi, when two hundred warriors,\nappareled for battle, silently filed in double rank through the\nopening, following Omaukamau and Piimaiwaa to quarters evidently\nprepared for a much greater number.\n\n\"Truly, a good beginning!\" exclaimed the priest, with enthusiasm,\nas the last of the little army passed the gate.\n\n\"A few that my good friends have been sounding since yesterday,\"\nsaid Umi, modestly. \"They do not know me yet as Umi, but are inspired\nwith a hatred for Hakau. The number could have been greatly increased,\nbut I feared your ability to accommodate more without warning.\"\n\n\"It was thoughtful; but ten times their number can be secreted within\nthese walls. But come,\" continued the priest, taking the arm of Umi\nand proceeding toward the larger mansion; \"there is red in the east,\nand you must have rest and sleep. When you awake I will give you a\ndream to interpret. It relates to the business before us.\"\n\n\"Tell me of the dream before I sleep, good Kaoleioku,\" urged Umi,\npleasantly, \"and perhaps some god may whisper an answer to it in\nmy slumbers.\"\n\n\"Well thought,\" replied the priest; and he related his dream to Umi\nas he conducted him to a room in the large hale and pointed to a pile\nof soft kapa on a low platform.\n\nThe priest bowed and retired, and Umi, who had rested but little for\nthree days, threw himself upon the kapa-moe and slept soundly until\nthe sun was high in the heavens.\n\nThe young chief awoke greatly refreshed, and, after his morning bath,\nsought the presence of the priest, who since daylight had been busily\nengaged in despatching messengers to his friends in various parts of\nthe district, and even to Puna and Hamakua, and arranging for supplies\nof arms, provisions and other warlike stores. Against the walls of the\nenclosure a number of long sheds had been hastily constructed, under\nwhich, screened from observation from without, men were repointing\nspears and ihes, and repairing slings, daggers and other weapons. In\nfact, the enclosure began to assume the appearance of a military camp\nrather than the peaceful habitation of a priest; and as Umi looked\naround him he appreciated for the first time that a step had been\ntaken which could not be retraced, and that the lives of himself\nand many of his friends could be saved alone by destroying Hakau,\nin whose heart lived no feeling of mercy. But, as the conflict had\nbeen forced upon him, he accepted it without fear or regret, and his\ncourage would not permit him to doubt the result.\n\nUmi greeted and thanked the priest for the warlike preparations visible\non all sides, and over their morning meal together were discussed the\nresources and details of the coming struggle. It was not believed\nthat a sufficient force could be rallied in the district to make\nhead against the battalions of the king in open fight, for news of\nthe ripening rebellion was spreading in the neighborhood and would\nsoon reach Waipio.\n\n\"What we lack in spears must be made up in cunning,\" said the priest,\nconfidently. \"The gods are with us, and the means of victory will be\npointed out.\"\n\n\"Perhaps,\" replied Umi, thoughtfully; \"but sometimes the direction\nis vague and we are apt to mistake it. Olopana failed to interpret\ncorrectly the will of Kane, as sent to him through his high-priest,\nand was driven by the floods from Waipio, and compelled to return to\nKahiki, the land of his fathers.\"\n\n\"True,\" returned the priest, not a little astonished at Umi's knowledge\nof the ancient chiefs of Hawaii, \"and we must not fall into the same\nerror. The gods, perhaps, have already spoken. 'Let the spears of\nHakau be sent beyond the call of the Kiha-pu,' are the words that\nhave come to me, but I can find no interpretation of them. We must\nmake sacrifice at once, and consult the kaulas.\"\n\n\"That would be well,\" said Umi; \"yet it may be that a hint of their\nmeaning, if nothing more, has been sent to me. I slept with the words\nthis morning, you will remember, and now I recall that a whisper\nadvised that we should take to our counsel Nunu and Kakohe, of Waipio.\"\n\n\"You have made the way clear!\" exclaimed the priest, earnestly. \"I know\nthe men well. They are priests of influence and large learning. They\nwere the advisers of Liloa, and are now the enemies of Hakau.\"\n\n\"The same,\" said Umi; \"I have met them both.\"\n\n\"Then will we despatch a discreet messenger for them at once,\"\nreturned the priest, rising abruptly. \"Every moment is precious,\nand their counsel may be the voice of the gods.\"\n\nAnd now, while the messenger is on his way to Waipio, it may be in\nplace to make some further mention of the two priests in search of whom\nhe was sent, as they contributed in no small measure to Umi's final\nsuccess, and were thereafter rated among his confidential counsellors.\n\nNunu and Kakohe were chiefs of distinction and belonged to the\npriesthood. They were both learned in the lore of the gods and the\ntraditions of the people, and were so highly esteemed by Liloa that\nhe frequently invited them to the royal mansion, and late in life\nspent one or more evenings with them in each month, when he listened\nto recitals of the traditions of his fathers, and mistier lines of\ndemi-gods and heroes stretching backward in unbroken thread to the\nmorning of creation. They were among the few who could recite the\nsacred genealogical mele of Kumuhonua, the Hawaiian Adam, and he loved\nto listen to the naming of the generations from the first man to Nuu,\nof the great flood, and thence to Wakea, and downward still nearly\nsixty generations to himself. Some differences existing between the\ngenealogies of Hawaii and Maui, Liloa had sent them to the latter\nisland to confer with its priests and historians, with the view of\nreconciling their disagreements. Their mission was successful, and what\nis known as the Ulu genealogy was the result of the learned conference.\n\nThese were among the friends of Liloa who, for the sake of the father\nand the honor of the royal line, had patiently and earnestly sought\nto divert Hakau from his barbarous practices. But he had scorned\ntheir kind offices, made light of their learning, and finally denied\nthem admission to the palace. He hoped by his cruelty to drive them\nfrom Waipio; but in the prophetic flames they had read their future,\nand from within the sacred anu of the temple voices had come to them\nenjoining patience; so they sat down and waited.\n\nArriving at Waipio, the messenger of Kaoleioku had but little\ndifficulty in finding the two priests of whom he was in search. It\nwas some hours after nightfall, but on inquiry he was directed to\ntheir humble dwelling on the south side of the stream, and soon stood\nat their door. It was dark within, and on making his presence known\ntwo men appeared at the opening. The messenger saluted them politely,\nand, observing but a single person, they cautiously stepped from the\ndoor and inquired of the visitor his business with them.\n\nBy their garb and bearing he knew them to be priests, but that was not\nenough; he could afford to make no mistake, so he dissembled and said:\n\n\"I have probably been misinformed; this is not the house of Monana,\nthe fisherman?\"\n\n\"My friend,\" said Nunu, \"your words do not mislead us. Whether for\ngood or evil I know not, but you are in search of Kakohe and Nunu,\nand they are here. If you have business with them, speak; there are\nno listeners.\"\n\nThe messenger answered by unfolding from a piece of kapa an ivory\ntalisman carved from a whale's tooth, which he handed to Nunu, with a\nrequest that he would examine it. Stepping to a fire still smouldering\nnear the oven of the hut, the priest threw upon it a handful of dry\nbark, which in a moment burst into a flame and enabled him to inspect\nthe palaoa. Returning and addressing a few words to his companion,\nthe priest said to the messenger:\n\n\"You are from Kaoleioku, of Waipunalei.\"\n\n\"I am from Kaoleioku, of Waipunalei,\" repeated the messenger, bowing.\n\n\"How long since?\" inquired the priest.\n\n\"Late this morning,\" was the answer.\n\n\"You must have traveled swiftly, for the paths are rough and the\ndistance is a long day's journey,\" suggested the priest, cautiously.\n\n\"My feet have known no rest,\" was the brief reply.\n\n\"What news bring you of Kaoleioku?\"\n\n\"None.\"\n\n\"Then why are you here with this palaoa?\"\n\n\"Because so commanded by Kaoleioku.\"\n\n\"There are rumors of coming troubles on the borders of Hamakua. Has\nKaoleioku sent you to tell us of them?\"\n\n\"I am here to say nothing of Kaoleioku, but to say for him, and to\nsay only, that he prays that Nunu and Kakohe will meet him under his\nown roof at Waipunalei without delay.\"\n\n\"And nothing more?\"\n\n\"Nothing more.\"\n\n\"You are discreet.\"\n\n\"I am simply the bearer of a message; and now that I have delivered\nit, I am waiting for such answer as you may desire to send back with\nme to Kaoleioku.\"\n\n\"When will you return?\"\n\n\"To-night.\"\n\n\"Then tell Kaoleioku that his friends Nunu and Kakohe will be with\nhim by this time to-morrow. Now come,\" continued the priest, \"there\nis meat in the mua, and you must eat, for there is a wearying journey\nbefore you.\"\n\nThe messenger was led into an adjoining hut, where meat and poi were\nset before him, and half an hour after he was scaling the hills east\nof the valley of Waipio.\n\nAlthough the messenger was silent, the priests felt assured that\nthere was a gathering of spears in the neighborhood of Waipunalei,\nand that Kaoleioku was secretly inciting a revolt. They knew that Umi\nwas somewhere among the hills of Hilo, and felt strong in hoping that\nat the proper time he would be found at the head of the movement.\n\nHakau had very much underrated the power of the priesthood, and did not\ndiscover until too late that in seeking to persecute and degrade Umi,\nwho had been given charge of the gods and temples by Liloa, he had\nprovoked the hostility of a class which at that period of Hawaiian\nhistory no sovereign could safely defy. If the tabus of the moi were\nsacred, those of the high-priests were none the less inviolable, and\nthe strongest chiefs in the group were those who held in greatest\nrespect and enjoyed the largest friendship of the priesthood. Like\nthe temporal rulers, the priests inherited their functions, and were\nas jealous of their prerogatives as royalty itself. It was through\nthem that the civil as well as the religious traditions of the people\nhad been brought down and perpetuated, and through their prayers and\nsacrifices only that the gods could be persuaded to accord success\nto important undertakings.\n\nIn the veins of some of the priests ran royal blood, and from time\nto time they left their heiaus and became distinguished as warriors;\nbut under no circumstances did they ever relinquish their sacred\nrights. They not unfrequently possessed large landed estates, the\ntitle to which remained inalienably in the family. Such, for example,\nwas the Kekaha estate, in the district of Kona, Hawaii, which was the\ngift of Liloa to Laeanui, and which remained with the descendants of\nthat eminent high-priest until the days of Kamehameha I.\n\nSuch a warrior-priest of goodly possessions was Kaoleioku, of\nWaipunalei. He was the high-priest of the temple of Manini, at\nKoholalele, which was consecrated, as before related, in the time\nof Liloa. Although for some years he had seldom officiated, except\non important occasions--preferring the quieter life of his estate at\nWaipunalei--he was greatly respected by the people of the district,\nand his influence proved a tower of strength to Umi.\n\n\n\n\nIV.\n\nTrue to the answer returned to Kaoleioku by his messenger, Nunu and\nKakohe reached Waipunalei the following night; and when they saw\nthe warlike preparations, and learned that Umi was present and that\nthe acclaim of revolt was to be raised in his name, they wept for\njoy. It was past midnight, and their limbs were weary, but they could\nnot sleep. At their request the door of Umi's room was pointed out to\nthem, and they went and sat down beside it. For an hour or more they\ndid not speak. Then, when all was still within the walls, in a low\ntone they began the legendary chant of the kings of Hawaii. As they\nproceeded with a record which few on the island beside themselves\ncould correctly repeat, their voices rose with their enthusiasm, and\nin a few minutes hundreds of half-naked men crept from their barrack\nlodgings and stood listening to the metric sentences of the learned\nhistorians. As they reached the name of Kiha, Umi stepped without\nthe door. The priests recognized him and rose to their feet. Then,\ncontinuing the mele, they chanted the name of Kiha, of Liloa, of Hakau,\nand finally of Umi, represented as having wrested the sceptre from\nhis unworthy brother, who was hated by his subjects and abandoned by\nthe gods. With this they dropped on their knees before him and boldly\nsaluted him as moi of Hawaii.\n\nThis acquainted many of the warriors present for the first time of\nUmi's rank, and the wildest enthusiasm seized them. They asked to be\nled at once to Waipio, and were only quieted when Kaoleioku appeared\nand assured them that their patriotic wishes would soon be gratified.\n\nAt first Kaoleioku deemed this early development of the purposes of\nthe movement untimely, if not, indeed, unfortunate. Many preparations\nremained to be made. It had been a suggestion of Umi that a part of\nthe rebel forces should be sent to Waipio by water; but the canoes\nnecessary for the expedition had not been secured, and not more than a\nthousand warriors had reported. Secrecy could no longer be maintained,\nand immediate and open action appeared to be now unavoidable. Yet\nit was through Nunu and Kakohe that his plans had been thwarted,\nand while he felt annoyed at what they had done, he retired, hoping\nthey had acted advisedly in the matter.\n\nThe conduct of the priests was explained and approved the next\nmorning. They urged immediate action. Hakau was not prepared for a\nsudden attack. For many years there had been no wars of consequence,\nand such of his supporters as the king could hastily summon to his\nassistance would be improperly armed and without discipline.\n\nTheir advice was for Umi to raise the standard of revolt at once. This\nnews they would take to Waipio, with the further information that,\nalthough preparing for rebellion, Umi would not be strong enough to act\nfor some time. Alarmed, Hakau would consult the high-priest Laeanui,\nwho, notwithstanding their relations, was secretly his enemy, and a\nplan could be devised to induce the king to send his household guards\nand immediate followers to the mountains on some religious errand,\nwhen Umi, apprised of the situation by fires kindled at intervals on\nthe hill-tops between Waipio and Waipunalei, could swoop down with\na few hundred resolute warriors and seize the king and the capital,\nand thus with a bold stroke achieve a bloodless triumph.\n\nWhen the priests had developed this plan of action Kaoleioku rose to\nhis feet and exclaimed with excitement:\n\n\"The gods have instructed you!\"\n\n\"You have spoken truly; the gods have indeed instructed our\nfriends!\" said Umi, impressively; \"for was it not said in your dreams\nthat the victory would be bloodless if the spears of Hakau were sent\nbeyond the call of the Kiha-pu?\"\n\n\"The meaning is now plain,\" returned the priest, reverentially. \"The\ngods are with us, and we will be directed by them.\"\n\nAll the details were then carefully arranged, and the two priests\nreturned to Waipio. It was soon rumored that they brought news of\nUmi, and Hakau sent for them, as had been expected. Fear had somewhat\nhumbled him, and he greeted them with what seemed to be the greatest\nfriendship and cordiality. He even chided them for absenting themselves\nso long from the royal mansion, where their visits, he assured them,\nwould always be welcome. They assumed to be greatly gratified at\nhis protestations of good-will, but secretly despised him for his\nshallow hypocrisy.\n\nWhen questioned by the king the priests frankly informed him that they\nhad left Umi and Kaoleioku together no longer than the day before,\nand advised him to lose no time in despatching to the mountains all\nthe men he could summon, to gather fresh feathers of rare birds with\nwhich to redecorate his god of war.\n\nHakau was startled by this advice, for the ceremony of kauilaakua\nwas never performed except in times of war or other imminent peril.\n\n\"What!\" he exclaimed, with assumed astonishment, \"shall this be\ndone because Umi lives, and you have seen him with the high-priest\nof Manini?\"\n\n\"No; not because Umi lives,\" replied Nunu quietly, \"but because he\nis preparing for rebellion.\"\n\n\"Rebellion!\" repeated Hakau, angrily. \"Does he expect to be able to\nmaintain himself in Hilo?\"\n\n\"His aims reach beyond Hilo,\" ventured the priest.\n\n\"To Puna?\"\n\n\"Beyond Puna.\"\n\n\"To Kau?\"\n\n\"Beyond Kau.\"\n\n\"Then he must aim at the whole island,\" exclaimed Hakau, savagely.\n\n\"At the whole island,\" repeated the priest, maliciously.\n\n\"He shall have land enough to bury him, and no more!\" hissed the\nking. \"But you are croakers, both of you. Before considering your\nadvice I shall consult Laeanui and the seers of Paakalani, and hear\nwhat the gods say of this wide-spread conspiracy, as your fears and\ncowardice tell the story.\"\n\nHakau abruptly dismissed the priests, and despatched a messenger for\nthe high-priest Laeanui, but it was late in the afternoon before he\ncould be found. He was old and venerable in appearance, and his hair,\nwhite as the snows of Mauna Kea, fell to his knees, covering his\nshoulders like a veil.\n\nThey had met but rarely since the death of Liloa, for the old priest\nseldom left the temple grounds, and Hakau as seldom visited them; and\nas the bearded and white-haired prophet entered the royal mansion,\nall bent respectfully before him, and a feeling of awe crept over\nthe king as the priest stood silently and with folded arms before him.\n\n\"My greeting to you, venerable servant of the gods!\" said the king.\n\nThe priest bowed, but remained silent, and Hakau resumed abruptly:\n\n\"I have learned that Umi and a priest named Kaoleioku are plotting\ntreason together in Hilo, near the borders of Hamakua. What know you\nof Kaoleioku?\"\n\n\"A man to be feared if he is in earnest,\" replied the priest curtly.\n\n\"Have auguries of the movement been invoked?\" inquired the king.\n\nWith a gesture the priest replied in the negative.\n\n\"And why not?\" continued Hakau, impetuously. \"What are priests and\ntemples for, if not to guard the kingdom against coming dangers?\"\n\n\"If it so please them, the gods answer when they are asked through\nsacrifice,\" replied the priest; and then, with rising anger, he\ncontinued: \"Your father respected the gods, and came to the temple\nwhen he would consult them, and his son must do the same.\"\n\n\"Well, then,\" said Hakau, discovering that the priest neither loved\nnor feared him, \"I will be at the temple to-night, some time after\nsunset, and have you there the best of your diviners.\"\n\n\"I shall await your coming,\" replied Laeanui, briefly, as he bowed\nlow and retired.\n\n\"Although he gave me his daughter,\" muttered Hakau, as Laeanui left\nthe room, \"he has no love for me, and I as little for him. But no\nmatter; I must not quarrel with him now. Wait until I have dealt\nwith Umi and his confederates, and then--\" But he did not finish the\nsentence, for he suddenly recollected that the high-priesthood was\nan inherited position, like his own, and its bestowal was not a royal\nprerogative. There were bloody means of creating vacancies, however,\nand these flashed through the wicked brain of Hakau.\n\nThe night that followed was dark, with a steady wind from the northwest\nand occasional showers. It was some time after sunset before the king\nentered the outer gate of the heiau of Paakalani. He was accompanied\nby four attendants, two of whom bore a muzzled pig and two fowls;\nthe others were trusty friends. A kukui torch was kept burning in\nfront of the house of the high-priest, another between the altar and\ninner court, and a third near the entrance of the royal retreat, with\nwhich that heiau, like many others, was provided. Toward the latter\nHakau and his party proceeded, and were soon joined by Laeanui and\na number of officiating priests and kilos.\n\nEntering the royal hale, a few words passed between the king and\nLaeanui, when the attendants of Hakau were relieved of their burdens\nand sent without the enclosure. The kaika, or large sacrificial drum,\nwas then sounded with three measured strokes, and in a few minutes\nsix officiating priests, three of them with knives in their hands\nand the others bearing torches, made their appearance. To them the\npig and fowls were entrusted, and, preceded by the torch-bearers,\nthe king and high-priest, followed by the attendants of the temple,\nwith measured pace moved toward the altar.\n\nReaching the place of sacrifice, the high-priest uttered a prayer\nto the godhead, and separate supplications to Kane, Ku and Lono,\nintoned by the assisting priests, when the fowls were decapitated\nand their headless bodies placed upon the altar. The priest watched\nthem until they were motionless, and then opened them and carefully\nexamined the heart, liver and entrails of each.\n\nThe king glanced anxiously at the priest, but the latter made\nno response. The pig was then ordered to be slain. The throat of\nthe animal was cut and its bleeding body was also placed upon the\naltar. The flow of the blood was scrupulously noted, and, after\nthe respirations had been counted and the animal ceased to breathe,\nthe body was hastily opened. The spleen was removed and held above\nthe head of the priest while another prayer was spoken, and then the\nother organs were separately examined.\n\nCompleting the inspection, Laeanui stepped back from the altar.\n\n\"Well,\" said the king, impatiently, \"what say the gods?\"\n\n\"The gods are angry, and the portents are evil,\" replied the priest.\n\n\"Then promise them a hundred human sacrifices,\" exclaimed Hakau. \"If\ntheir favor is to be purchased with blood, I will drown the heiau\nwith an ocean of it. But,\" he continued, \"I am not satisfied with\nthese auguries. Let me hear from the anu.\"\n\nImmediately behind the altar was the entrance to the inner court\nof the temple. Within, and about three paces back from the door,\nwhich was covered with a wide breadth of kapa, was placed the anu,\na wicker enclosure four or five feet in diameter, in which stood the\noracle. On each side of the entrance were carved images of Kane, Ku,\nLono and other Hawaiian deities, while at intervals of three or four\nfeet along the walls a score or more of gods of lesser potency stood\nguard above the sacred spot.\n\nTo the last request of Hakau the priest replied: \"The king shall hear\nfrom the anu.\"\n\nThe lights were then extinguished, and all except the king and\nhigh-priest retired some distance from the altar, that no whisper of\nthe oracle might reach them. Hakau was nervous as he stepped with\nthe priest in front of the entrance to the inner temple. A prayer\nwas uttered by the priest; the kapa screen was drawn aside by hands\nunseen, and the king stood looking into the intense darkness of the\nsanctum sanctorum of the temple.\n\n\"Speak!\" said the priest, withdrawing behind the altar, and leaving\nthe king alone before the anu.\n\n\"Speak!\" repeated a hollow voice from within the sacred enclosure.\n\nFor some minutes Hakau remained awed and silent; then, in a voice\nwhich scarcely seemed to be his own, he said:\n\n\"Great power, I hear that dangers threaten.\"\n\n\"Dangers threaten!\" came like an echo from within.\n\n\"How may they be averted?\" inquired the king.\n\nFor a time there was no answer. Finally a voice from the anu replied:\n\n\"Do homage to Kane; make glad the war-god of Liloa!\"\n\n\"So do I promise,\" answered the king; \"but will that give me victory?\"\n\n\"Victory!\" was repeated from the anu.\n\nElated at what he had heard, Hakau continued:\n\n\"Now tell me, mighty spirit, whether Umi--\"\n\n\"Nothing more!\" interrupted the voice from within, as the kapa suddenly\ndropped before the entrance.\n\n\"Well, thanks for so much,\" said Hakau, turning and joining the priest\nat the altar, and repeating to him, with some favorable additions,\nthe words that he had heard. Darkness hid the smile upon the lips\nof Laeanui.\n\n\"The day after to-morrow we will hold here a festival to Kane, and\nthe altar shall be heaped with offerings,\" said the king. \"To-morrow\nI will send my people to the mountains to gather feathers of sacred\nand royal colors, and Kaili, the neglected war-god of Liloa, shall\nbe made glorious in new plumage and glad with abundant sacrifice.\"\n\n\"It is well,\" replied the priest.\n\n\"Now let the conspirators marshal their spears!\" continued Hakau,\nconfidently, \"and we will make short work of them. They cannot be\npunished in the hills of Hilo. With a showing of weakness we will\nlure them to Waipio, and not one of them shall escape. We will cut\noff their retreat, and close in their faces the gates of the puhonui!\"\n\nAs already mentioned, of the two puhonuis, or places of refuge, on\nHawaii at that time, one was an adjunct of the heiau of Paakalani,\nat Waipio. In times of war their gates, with white flags to mark them,\nwere always open, and those who succeeded in passing into the enclosure\nwere safe from assault, even though pursued by the king himself.\n\nThis savage proposal to close the gates of the puhonui was promptly\nresented by Laeanui. He would as soon have thought of tumbling the\ngods from their pedestals and consigning them to the flames.\n\n\"You suggest what is impossible,\" said the priest. \"Since the days of\nWakea the puhonui has been sacred. Its gates cannot be closed to the\ndefenceless, and the gods have said that he who shuts them against\nthe weak shall seek in vain their shelter from the arm of the strong.\"\n\n\"Well, then, keep them open!\" retorted the king, sharply. \"They will\nrun swiftly who enter them!\"\n\nTorches were relighted, and the king and his attendants left the\nheiau. They had not passed beyond the outer wall before Nunu emerged\nfrom the inner court. His was the voice that had answered the king from\nthe anu. Thus in the temple of Paakalani was shaped the destruction\nof Hakau, and the priests whom he had insulted and defied opened\nbroadly and surely the way to his death.\n\nThe next morning an unusual commotion was observed in and around\nthe royal mansion, and as party after party left the inclosure--some\nproceeding toward the sea-coast, and others up the valley and into\nthe mountains beyond--the villagers wondered at the proceeding, and\npredicted that a strict tabu would soon follow, whatever might be the\noccasion. But when they learned that the war-god was to be redecorated,\nand an imposing religious festival was to follow the day after,\nthey knew that trouble of some kind was anticipated by the king,\nand soon found a correct explanation of the movement in the rumors\nwhich they, too, had heard concerning Umi and his friends in Hilo and\neastern Hamakua. The possibility of an uprising against Hakau gave\nthem no uneasiness, however, for his cruelties had secured for him\ntheir hatred, while the name of Umi was to all classes a synonym of\nstrength and gentleness.\n\nThe king was not indifferent to the danger with which he was about\nto be confronted, and promptly despatched lunapais to the district\nchiefs of Kohala, Kona, and Hamakua, ordering them to report without\ndelay at Waipio with two thousand warriors each, while the governor\nof Hilo was commanded by a special lunapai to march at once with a\nbody of warriors to Waipunalei, with the view of precipitating the\nmovement of Umi upon Waipio, where, it was not doubted, he would be\noverwhelmed and crushed.\n\nAll these were proper precautions, but they were taken too late; for\nat the time the feather-hunters and lunapais were leaving on their\nrespective missions, Umi, at the head of over two thousand well-armed\nand resolute warriors, had reached a point within a two hours' march\nof Waipio, and was awaiting a signal to swoop down upon the valley.\n\nAnd now let us return to Waipunalei, and note what had been occurring\nthere during the preceding forty-eight hours. As soon as the priests\nleft for Waipio, two days before, trusty and intelligent sentinels\nfollowed and took their respective stations, designated by Maukaleoleo,\non the summits of seven different hill-tops discernible from each\nother from Waipunalei to Waipio. The first, coming eastward from\nWaipio, was three miles, perhaps, from the temple of Paakalani; the\nlast was a rocky pinnacle about four miles from Waipunalei. This was\nthe station of Maukaleoleo.\n\nThe sentinels were instructed to gather large heaps of dry grass and\nbark; to keep small fires smouldering and ready for use; to vigilantly\nwatch the peaks in the direction of Waipio; to apply the torch the\ninstant a signal-fire was seen, and keep the pile burning until it\nwas plainly answered by the next station toward Waipunalei.\n\nAll that day and through the following night armed men were arriving at\nthe rendezvous at Kaoleioku's, until something more than two thousand\nwarriors had reported, and every spare moment of the next day was\ndevoted to forming them into companies and battalions, giving them\nleaders and preparing them for a rapid march.\n\nMany of the warriors were accompanied by their wives, daughters or\nsisters; for in those days, and later, women not unfrequently followed\ntheir fathers, brothers and husbands to battle, generally keeping\nin the rear to furnish them with food and water, but sometimes, in a\nclose and desperate conflict, mingling bravely in the fight. In such\ncases they gave and received blows, and expected and were accorded\nno consideration because of their sex.\n\nInstances are given in Hawaiian tradition of the tide of battle being\nturned, on more than one occasion, by desperate women transformed\nfrom camp-followers into warriors; and as late as 1819 we behold\nManona, wife of Kekuokalani, the last sturdy champion of the gods\nof his fathers, falling lifeless in battle upon the body of her dead\nhusband at Kuamoo, while Kaahumanu and Kalakau, widows of the great\nKamehameha, commanded the fleet of canoes operating with the land\nforces under Kalaimoku.\n\nAfter the visit of the priests from Waipio the purpose of the revolt\nwas no longer disguised, and whenever Umi made his appearance among\nthe assembled and assembling warriors he was greeted with the wildest\nenthusiasm. His romantic history was known to them, and had been made\nthe theme of song. His many triumphs at the festival given by Liloa in\nhonor of his formal recognition were recited by those who had witnessed\nthem, and his grand proportions and noble bearing stamped him as of\nchiefly blood; and when his friends Piimaiwaa and Omaukamau spoke of\nthe great learning displayed by him when questioned by the priests,\nand intimated that he had been instructed by the gods and was under\ntheir care, every doubt of success vanished, and the order for an\nadvance upon Waipio was awaited with impatience.\n\nMaukaleoleo mysteriously came and went, but always at night, and seldom\nremaining longer than a few minutes. He was known to all within the\nenclosure, and allowed to pass unchallenged, as he could be mistaken\nfor no one else. As he strode through the gateway, bearing a spear\nscarcely less than thirty feet in length, the sentinels regarded him\nwith awe; and when they saw him converse with Umi and then silently\ndepart, they shook their heads and said, \"Perhaps he is Lono!\"\n\nThe temple of Manini, dedicated by Liloa just before his meeting\nwith the mother of Umi, and of which Kaoleioku was the high-priest,\nwas a reconstruction and enlargement of an old heiau which was in\nexistence certainly as early as the time of the warlike Kalaunuiohua,\nwho reigned between the years 1260 and 1300. With a large army and\nproportionate fleet of canoes he invaded Maui, Molokai and Oahu,\nand, taking their captured sovereigns with him, made a descent upon\nKauai. But his triumphs ended there. After an obstinate battle he\nwas defeated and taken prisoner, but was subsequently released and\npermitted to return to his own kingdom.\n\nIt was during the reign of this sovereign that the prophetess Waahia\nlived. She accompanied him in his expeditions as far as Oahu, but\nrefused to proceed with him to Kauai. She declared that the gods\nwould bring calamity upon him if he invaded that island, and sought to\npersuade him to consolidate his conquests and return to Hawaii. But\nthe warrior-king cared but little for priests or temples, and was\nin the habit of destroying both when they failed to subserve his\npurposes. Enraged at the unfavorable auguries of Waahia, and fearful\nthat they might come to the ears of and demoralize his warriors,\nthe king induced her to return to Hawaii. One tradition says she\nvoluntarily abandoned Kalaunuiohua, while another relates that she\nconsented to return only on condition that the war-god of the king\nbe sent back with her. This god had been in the reigning family\nof Hawaii since the days of Paao, and had been sanctified by that\nfather of the priesthood. To distinguish it from other war-gods it\nwas known as Akuapaao, and was held in great veneration. When asked\nfor an explanation of the strange request, the prophetess boldly\ndeclared that, if the god was taken to Kauai, it would never return\nexcept at the head of a conquering army that would make of Hawaii a\ntributary kingdom.\n\n\"Then take it with you!\" exclaimed the king, savagely, \"and if I\nreturn to Hawaii alive I will burn you both together!\"\n\n\"You will burn neither,\" said Waahia. \"When you return to Hawaii you\nwill think better of the gods and their servants; and in generations\nto come, when angry spears shall be crossed in the hale of the kings\nof Hawaii, the hand will be stronger that places the fresh lei upon\nthe shoulders of Akuapaao.\"\n\nThe prophetess prepared to embark. The god, wrapped in a fold of\nkapa, so that it might not be recognized, was brought to the beach\nand delivered to the departing seeress. The canoe, which was large\nenough to accommodate thirty persons, was shoved into the surf. It was\nprovided with food and a calabash of water. Declining all assistance\nor companionship in her journey, Waahia stepped into the canoe with\nthe image in her arms, and, after carefully depositing it in the bow\nof the boat, returned and seated herself near the stern. Half a dozen\nmen were waiting for the word to launch the canoe from the sands upon\nwhich the stern was lightly resting. But the seeress raised no sail,\ntouched no oar. For some minutes she sat, silent and motionless,\nwith bent head and clasped hands, as if in prayer, while hundreds of\ncurious eyes watched her in amazement, wondering what would become\nof her, even should the unmanned craft be successful in passing the\nbreakers. Then she slowly rose to her feet, and the canoe began to\nglide toward the reef. Faster and faster it moved, until, mounting a\nretreating wave, it was borne swiftly out into the calmer waters; then,\nslightly turning in its course, it dashed southward with the speed of\nthe wind, and was soon lost to the view of the awe-stricken beholders.\n\nWaahia looked beneath the waves and smiled, for Ukanipo, the shark-god,\nwith scores of assistants, was bearing her onward; and then from his\nipu Laamaomao, the Hawaiian AEolus, let loose the imprisoned winds, and\nrefreshing zephyrs cooled the face of the prophetess and accelerated\nthe speed of the canoe, until it seemed to leap from wave to wave;\nand great sea-birds screamed with fright as it dashed past and awoke\nthem from their billowy slumbers, leaving behind it a long trail of\ntroubled waters.\n\nPassing to the southward of the intervening islands, the canoe was\nborne with undiminished speed through the channel of Alenuihaha to\nthe northeastern coast of Hawaii, and before sunset was beached at\nKoholalele. The prophetess knew the meaning of this. Near by was the\nold heiau of Manini, and thither, as she felt instructed, was taken\nand deposited the war-god Akuapaao, with the solemn injunction to\nthe high-priest in charge that it was never to be removed from the\ninner court unless the life of the moi was in peril or the kingdom\nwas invaded by a foreign foe.\n\nThe old heiau had given place to a more imposing structure during\nthe reign of Liloa. Its outer walls had been enlarged, raised and\nrepaired, and its inner belongings improved and redecorated; but\nits sacred relics had not been disturbed, and its many gods remained\nwhere they had been for generations.\n\nAmong the most sacred idols of the temple, even after the death of\nLiloa, was the Akuapaao. Its name indicated alike its age and sanctity;\nand while the legends connected with it had become vague and distorted\nin their transmission through a long line of priests, the prophecy\nof Waahia still clung to it, and it was especially reverenced by the\nfew to whom was entrusted the secret of its functions.\n\nHakau had learned of this god from his royal father, and the same\nmorning that his retainers were sent to the hills for feathers two\npriests were despatched to Koholalele, with orders to bring to Waipio,\nin the king's name and without delay, the war-god Akuapaao. Should\nthe priests of the temple refuse to surrender the idol, then the\nmessengers were instructed to call upon the district chiefs for\nassistance, and take it by force, no matter at what cost of life.\n\nBut the king was too late, for at early daylight of the morning of\nthe day before his messengers left Waipio, Maukaleoleo strode into\nthe rebel headquarters with the Akuapaao in his arms. Kaoleioku had,\nof course, instructed the giant where and how to secure the image,\nfor in years past he had been its custodian, and his orders continued\nto be obeyed by the priests of Manini. The idol, completely wrapped\nin kapa, was deposited in the private heiau of the high-priest,\nand Maukaleoleo left the enclosure as quietly as he had entered it\na few minutes before. The sentinels wondered, as usual, but bowed in\nsilence as he came and went.\n\nThe priest rose with the sun, and learned that Maukaleoleo had already\nbeen a visitor that morning. He hastened to the heiau, and there found\nthe Akuapaao. He was overjoyed. He removed the kapa covering from the\nidol, placed it upon a pedestal between the images of Ku and Lono, and\nthen found Umi and brought him to the heiau. Entering, Kaoleioku closed\nthe door and pointed to the Akuapaao. Umi bowed reverently before it.\n\n\"Listen, O Umi!\" said the priest; \"listen, O son of Liloa! Behold\nthe war-god of your fathers! It was sanctified by the touch of Paao,\nand for generations, in the inner chamber of Manini, has awaited\nyour coming. From Waahia, the prophetess, have come down, through\nthe chief priests of the heiau, these words: 'When angry spears shall\nbe crossed in the hale of the kings of Hawaii, the hand will be the\nstronger that places the fresh lei upon the shoulders of Akuapaao.' The\nspears are about to be crossed; the god is here; let yours be the hand,\nand not Hakau's, to place the lei-ai upon the shoulders of Akuapaao!\"\n\nThe words of the prophecy came to Umi as a dream. Overwhelmed with\ntheir significance, he fell upon his knees and exclaimed:\n\n\"God of my fathers! be you my guide until I prove unworthy of your\nprotection!\"\n\n\"Your realm is yet small,\" said the priest, \"and is enclosed within\nthese walls. Let us pay respect to the gods, that its boundaries may\nbe enlarged.\"\n\nThereupon a strict tabu was ordered to all within the walls, to begin\nat midday and continue until the setting of the sun. The time was\nbrief, but events were pressing, and it could not safely be extended.\n\nThe tabu, or kapu, as it is sometimes written, was strictly a\nprerogative of the high chiefs and priests of olden Hawaii. There\nwere fixed tabus of custom, and declared tabus of limited duration by\nthe temporal and spiritual rulers. The penalty for the violation of\nall tabus was death. It was tabu of custom for men and women to eat\ntogether, or for women to eat of the flesh of swine, fowls, turtle\nand many kinds of fish. Everything belonging to the kings, priests\nand temples was tabu, or sacred, and springs, paths, fishing-grounds,\nwater-courses, etc., were frequently thus kept from the use of the\npeople. Declared general tabus, for the propitiation of the gods\nor the amelioration of a public evil, were either strict or common,\naccording to the emergency. During the time of a common tabu the people\nwere required to abstain from their usual avocations and attend at the\nheiau, where morning and evening prayers were offered. A strict tabu\nwas more sacred. While it continued--generally one or two days--all,\nwith the exception of the alii-nui and priests, were compelled to\nremain within doors. Every fire and every light was extinguished; no\ncanoe was launched; all noises ceased; the pigs and dogs were muzzled,\nand fowls were placed under calabashes. These tabus were proclaimed\nby heralds, and their wanton violation was an unpardonable offence.\n\nIn preparation for the tabu to be declared by Umi, flowers and\nfeathers were brought, and leis of both were woven. Everything being\nin readiness, heralds proclaimed the tabu and its duration, with the\nfurther announcement that the occasion was the arrival of the mighty\nwar-god Akuapaao and its coming decoration by Umi.\n\nAs the sun touched the mark of meridian, the gates of the enclosure\nwere barred and guarded by the religious attendants of the priest;\nthe fires were everywhere extinguished; the few animals within the\nwalls were either muzzled or hidden; men, women and children suddenly\ndisappeared within their dwellings or quarters, and mats were hung\nat the openings; Umi and the priest retired alone to the heiau and\nclosed the door, and silence, disturbed only by low whispers and the\nmuffled footfalls of the watching priests, reigned over the twenty-five\nhundred persons gathered within the enclosure.\n\nIn the heiau, or apartment of the gods, to which Umi and the\nhigh-priest retired, were a number of images and sacred relics. Near\nthe centre of the room was a small altar, upon which had been deposited\nthe leis provided for the decoration of Akuapaao. They sat down beside\nit, and for an hour or more nothing was heard but the whispered prayers\nof the priest, addressed in turn to the several gods before him. Then,\nrising and leading Umi by the hand to the Akuapaao, in a low voice he\nformally presented him to the god as the son of Liloa and rightful\nruler of the Hawaiian people. Another prayer was uttered, and then\nUmi, with the words, \"Accept this, O Akuapaao, with the homage of\nUmi!\" proceeded reverently to place around the head and neck of the\nimage a number of fragrant leis of flowers and wreaths of brilliant\nfeathers.\n\nThe priest watched the act intently. As the last wreath of feathers,\nresembling a crown in appearance--the lei-hula-alii--was placed upon\nthe head of the image, a sunbeam flashed through what seemed to be a\nsmall rent in the thatched roof, and for a moment haloed the heads\nof Umi and the god. The priest read the answer and smiled. He felt\nas assured of the favor of the gods as if it had been pledged in a\nvoice of thunder, and Umi bent low in acknowledgment of the joyful\nrevelation.\n\nThe sun dropped behind the hills; twilight turned to bronze the gold\nof the valleys, and the tabu was at an end. It was proclaimed that\nthe auguries were highly favorable, and the silence of the tabu was\nbroken by wild strains of music and shouts of rejoicing.\n\n\n\n\nV.\n\nAs darkness settled upon the camp of the insurgents Umi felt that\nthe hour for action was closely at hand. He therefore gave orders\nthat preparations for instant departure be maintained throughout the\nnight. The moon was waning, with a promise of rising some time before\nmorning, and the night set in dark and cloudy, with occasional showers.\n\nAbout two hours before midnight Maukaleoleo suddenly and silently\nstrode past the sentinels. Seeking Umi, he found him in council\nwith his friends Omaukamau, Piimaiwaa and the high-priest. They were\narranging the order of march by the four narrow paths at that time\nleading to Waipio.\n\nThe giant stooped low and looked in upon the council through the\ndoorway. He could scarcely distinguish the faces within by the light\nof the flambeau kept burning near the entrance. He did not attempt\nto enter, but stood silent and motionless, with his hands upon his\nknees, peering into the room as if to attract attention. Umi smiled\nas he recognized the huge object, and stepped to the door. The giant\nrose until his head was above the ridge-pole, and then bowed like\nthe bending of a tree before the wind.\n\n\"Well, my good friend,\" said Umi, \"after thanking you for your last\nnight's work, let me ask what word you bring.\"\n\n\"None,\" replied the giant. \"There is no light yet, but I am impressed\nthat it will be seen before morning.\"\n\n\"And so am I, good Maukaleoleo,\" returned the chief, \"and your signal\nwill find us prepared.\"\n\n\"That is what I came to learn,\" answered the giant, bowing and turning\nto depart.\n\n\"But do not mistake for a signal the rising moon, which will soon\nset its torch upon the hill-tops,\" suggested Umi, pleasantly.\n\n\"Unless the moon should rise in the west, which it has not done\nsince the days of Maui, the mistake would scarcely be possible,\"\nreplied Maukaleoleo, with a smile upon his great face, and then,\nwith a few long strides, disappearing in the darkness.\n\nIt must have been at about the time of this interview that Hakau\nwas leaving the heiau at Waipio, after having invoked the auguries\nof sacrifice and listened to the voice of Nunu from the darkness of\nthe inner temple. The king had scarcely passed the gate of the temple\nleading to the sacred pavement of Liloa, which connected the heiau\nwith the royal mansion, and which privileged feet alone could tread,\nwhen Nunu, after exchanging a few words with the high-priest, also\nleft the enclosure, but neither over the sacred pavement nor toward\nthe palace. Taking a path which did not seem to be new to him, from\nthe facility with which he traveled it by the light of the stars,\nhe crossed the valley and mounted the high ridge of hills enclosing\nit on the southeast. Ascending the ridge for some distance, and until\nthe lights of the valley could no longer be seen, he proceeded slowly\nupward, at intervals striking together two stones and listening for\na response. At length it came, like an echo of his own signal, and a\nfew minutes' walk brought him to a large heap of dry leaves and limbs,\nfrom behind which Kakohe rose and greeted him.\n\n\"Fire it at once!\" said Nunu. \"I will explain all when the signal\nis answered.\"\n\nBehind a rock, a few paces away, a small fire was smouldering. Kakohe\nsprang and seized a burning brand, which he applied to the heap,\nand in a moment the red flames reached heavenward, throwing a lurid\nlight upon the surrounding hills.\n\nWith their backs to the fire the two priests looked anxiously toward\nthe south and east, and in a few minutes far in the distance gleamed\nan answering flame. Satisfied that their signal had been seen and\nresponded to, they permitted the fire to die out, and then returned\nto the valley to await the important events of the morrow.\n\nLeaving the rendezvous of the rebels, Maukaleoleo slowly returned\nto his station, for even his mighty limbs at times grew weary, and\nthe path leading up the mountain was obscure and narrow. Reaching the\nsummit, he examined a small fire hidden among the rocks, and was about\nto stretch himself upon the ground, with his face turned eastward,\nwhen he discerned a strange, star-like speck upon the horizon. For a\nmoment it paled, and then grew brighter and brighter. He stepped to a\ntree near a huge pile of combustibles, and, glancing along a horizontal\nlimb that had been previously trimmed for the purpose, discovered that\nit pointed directly toward the light. All doubt at once disappeared. He\nknew it was the signal. Springing for a brand, the heap was lighted,\nand by its wild glare in the darkness Maukaleoleo rapidly descended to\nthe valley. His fatigue had vanished, for the signal of Hakau's death\nhad been lighted by his own hands, and his great heart was in arms.\n\nThe signal was at once discerned by the watchmen at Umi's quarters,\nand in a few minutes all was quiet commotion within the walls. Torches\nwere lighted, armed warriors sprang with alacrity into line, and half\nan hour after Umi, in feather mantle and helmet plumed with royal\ncolors, and preceded by the war-god Akuapaao, borne upon a manele, or\npalanquin, resting upon the shoulders of kahunas, with Kaoleioku as\nhigh-priest, marched out of the enclosure, followed by two thousand\nwell-armed and devoted supporters. His address to his warriors was\nbrief. \"The moments are precious,\" said Umi, \"and must not be wasted\nin words. Let our spears speak, and at sunset to-morrow we will eat\nmeat in peace in Waipio!\"\n\nAs a measure of precaution, in case of disaster, a force sufficient to\nhold the premises of the high-priest was left within the walls. The\nadvancing army was formed into three divisions, the right commanded\nby Omaukamau and the left by Piimaiwaa, while Umi remained with the\ncentre. Their orders were to move rapidly, but as quietly as possible,\nby three different routes, and form a junction at their intersection\nwith the alanui, or great path, leading from the coast to the inland\nvillage of Waimea. This junction it was expected the left division,\ntraveling a difficult mountain-path, would be able to reach two or\nthree hours after sunrise.\n\nIt was, perhaps, an hour short of midnight when the last of the little\narmy left the enclosure, followed by two or three hundred women bearing\nfood, water, extra weapons and a variety of camp necessaries. The\nwarriors were full of enthusiasm, and when Maukaleoleo stepped in\namong them from the mountains like a protecting deity their shouts\ncould scarcely be restrained. His appearance was most welcome to Umi,\nwho thanked him warmly for what he had done, and expressed a desire\nthat he would remain near him during the march, as his familiarity\nwith the mountains and their paths would render his advice valuable.\n\n\"But I see another mighty friend has opportunely reported,\" said Umi,\npleasantly, as he pointed toward the east. \"As the moon is about to\nlook over the hills, the torches may soon be extinguished, for the\npaths will be plainer without them.\"\n\nThe divisions separated, and, dispensing with their torches,\nsoon swarmed the several paths leading to Waipio. Each division\nwas preceded some distance in its march by a party of scouts, with\ninstructions to let no one pass to their front, lest he might be a\nmessenger of warning.\n\nThe paths were rough and in places almost choked with undergrowth,\nand the advance was exceedingly laborious; but no word of complaint\nwas heard, and about the middle of the forenoon the left division, and\nthe last to arrive, reached the Waimea trail at a point leaving the\nentire force but a short march to Waipio. A brief halt was ordered,\nand the food and water brought by the women were served to their\nrelatives, and to others if any remained.\n\nTaking no thought of himself, Umi advised his attendants to eat\nif they could find food, declaring that he required nothing, and\nthen threw himself under the shade of a tree for a few minutes of\nmuch-needed rest. A cool breeze fanned his heated face, on which the\nbeard had as yet grown but lightly, and his heavy eyelids closed,\ndropping him gently into the land of shadows, where he bathed in\ncool waters and partook of food that was delicious--more delicious,\nit seemed, because it was served by Kulamea.\n\nSomething awoke him--he scarcely knew what--and his eyes caught the\nform of a woman as it vanished behind the tree under which he was\nlying. He smiled, and, partially rising, discovered on the ground\nbeside him a calabash of poi, reduced with water to the consistency of\nthick gruel. His mouth and throat were parched, and, without stopping\nto learn who had provided it, he raised the vessel to his lips and\ndrained it to the bottom. It was a goodly draught, and refreshed\nhim greatly.\n\nHolding the empty calabash in his hand, he began to examine it,\nat first carelessly, and then with greater interest, for it was not\na common vessel. Nor was it the first time that he had seen it. It\nwas the calabash he had carved with images of birds and flowers for\nKulamea before he went to Waipio to become the son of a king.\n\nHe beckoned to Maukaleoleo, who was leaning against a tree a few\npaces distant, with his head among the branches. The giant smiled as\nhe approached, as if divining the question Umi was about to ask.\n\n\"Did you see the person who left this calabash?\" inquired Umi,\nexhibiting the vessel.\n\n\"I saw her,\" replied the giant.\n\n\"Then it was left by a woman?\"\n\n\"By a woman.\"\n\n\"Did you observe her?\"\n\n\"As closely as I ever observe any woman.\"\n\n\"What was her appearance?\"\n\n\"Ordinary men would describe her, I presume, as being young, graceful\nand attractive.\"\n\n\"And you?\"\n\n\"I would call her a plaything, as I would any other woman whose head\ndid not touch my beard.\"\n\n\"True,\" said Umi, smiling as his fancy pictured a becoming mate for\nthe giant; \"you can know but little of women. But would you recognize\nthe plaything who left this calabash, were you to see her again?\"\n\nThe giant intimated that he would probably recognize her.\n\n\"Then seek among the women of the camp, and, if found, say to her\nfor Umi that if she prizes the calabash he will return it to her,\nif she will claim it after the sun sets to-day and show that she is\nthe rightful owner.\"\n\nMaukaleoleo bowed and departed on his errand, and Umi hung the calabash\nat his girdle.\n\nAnother advance was ordered, and in an hour or less the little army\nlay hidden along the brow of the ragged hills overlooking the valley\nof Waipio on the south and east and extending to the sea. A fleet\nmessenger was despatched over the hills to a waterfall, the sound of\nwhich could be heard dropping into the valley from a great height in an\nunbroken cataract. He returned, bringing with him a strangely-marked\npiece of kapa which he had found suspended from a limb near the verge\nof the fall.\n\nIt was the final signal of Nunu, and implied that the king's attendants\nhad been sent to the mountains and sea-shore, and the palace was\ndefenceless. Preparations were made for an immediate descent into\nthe valley. As the paths leading down were tortuous and narrow, the\nwarriors were ordered to break ranks and make the descent as rapidly\nand as best they could, and promptly re-form on reaching the valley.\n\nThe word was given, and the advance began. First the summit bristled\nwith spears, then down the hillsides swept a swarm of armed men. In\ntheir rapid descent they seemed to be hopelessly scattered, but they\nre-formed on reaching the valley, and in good order advanced toward\nthe little stream, across which was the royal mansion, and not far\nfrom it the temple of Paakalani.\n\nThe wildest excitement prevailed in the village. Some seized\ntheir arms, and others ran toward the hills, but no opposition was\noffered. At the head of the little army marched Umi, himself almost\na giant, and by his side the mighty Maukaleoleo, naked but for the\nmaro about his loins, and bearing a ponderous spear, the ivory point\nof which could be seen above the tree-tops.\n\nPlunging into and crossing the stream, detachments were despatched at\na running pace to surround the royal enclosure and cut off all escape,\nespecially to the puhonui, while with the main force Umi advanced\nto the great gate of the outer wall, which had been hastily closed\nand fastened, and demanded admission. No reply being made, although\na confusion of voices could be heard from within Umi was about to\norder up a force to beat down the gate when Maukaleoleo leaned his\nspear against the wall, and, laying hold of a rock which no two\nother men could lift, hurled it against the gate, and it was torn\nfrom its fastenings as if struck by a missile from Kilauea. He then\nseized the broken obstruction and flung it from the entrance as if it\nhad been a screen of matting, and Umi and his followers poured into\nthe enclosure. Driving before them a score or two of hastily-armed\nattendants of the king, they raised a wild battle-shout and rushed\ntoward the palace.\n\nSo secret had been the movement of the insurgents, and so rapid was\ntheir advance after reaching the valley, that Hakau was not made\naware of their presence until they began to cross the stream near\nthe royal mansion. The first information bewildered him. Recovering,\nhe ordered the gates to be closed and barred, and every one to arm\nwithin the grounds. A messenger was sent to mount the walls and report\nthe probable number of the assailants; but the most of them were in the\nstream at the moment of observation, and the king was relieved with the\nassurance that the force did not number more than one or two hundred.\n\n\"Then we can beat them off until assistance comes,\" said Hakau,\nconfidently. \"Hold the gates with your lives!\" he shouted; then,\nhastily entering the mua, he took from the ipu in which it was\ndeposited the Kiha-pu, the sacred war-trumpet of the Hawaiian kings,\nand sprang to the front of the palace. He placed the shell to his\nlips to sound a blast of alarm, which with the breath of Liloa was\nwont to swell throughout a radius of ten or twelve miles. Filling\nhis lungs for a mighty effort, which he doubted not would bring to\nhis assistance the villagers and feather-hunters despatched to the\nhills, he wound a blast through the shell. But no such voice ever\nissued before from the mysterious chambers of the Kiha-pu. Instead of\na note of alarm swelling over the hills in wild and warlike cadence,\nthey gave forth a dreadful discord of torture-wrung screams and groans,\nhorrifying all within the walls, but scarcely audible beyond them.\n\nHakau dropped the shell to the earth as if his lips had been burned\nwith its kiss, and with a feeling of desperation seized a javelin and\ngrimly awaited the onset at the gate. His suspense was brief. The gate\nwent down with a crash; and when he saw his handful of defenders retire\nbefore the incoming flood of warriors led by Umi, Hakau retreated to\nthe mua with three or four of his attendants, where he resolved to\ndefend himself to the death.\n\nThe door of the mua was scarcely barred before Umi reached it. A\nhundred warriors pressed forward, but he waved them back. He looked at\nMaukaleoleo, and the next moment the door was a mass of splinters. Umi\nresolutely stepped within, Kaoleioku, the warrior-priest, at his\nside. As he entered, with a hiss Hakau made a thrust at him with\nhis javelin. Umi caught and wrenched the weapon from his grasp,\nand was about to strike when Kaoleioku stayed every uplifted hand\nby exclaiming:\n\n\"Hold! Let this be a sacrifice, and not a murder! In the name of the\ngods I slay him!\"\n\nWith these words the high-priest drove his ihe through the heart of\nHakau, and he fell dying at the feet of Umi.\n\nHakau strove to speak, but his words were bitter and choked him.\n\n\"Bear him with respect to a couch,\" said Umi. \"He is the son of a king,\nand so let him die.\"\n\nHis orders were obeyed, and Hakau, the tyrant king of Hawaii, breathed\nhis last as Umi turned and left the mua.\n\nThe palace was now in the possession of Umi, with its gods, its\nsacred emblems, its royal regalia and all the paraphernalia of supreme\nauthority; but he appreciated that much remained to be done, and that,\ntoo, without delay. The feather-hunters would soon return from the\nhills and sea-shore; but they could be dealt with in detail as they\narrived in small parties, and were, therefore, not greatly to be\nfeared. The distant chiefs summoned by the lunapais of the dead king\nwere the principal cause of anxiety. Some time during the next day\nthey would begin to arrive with their quotas of warriors, and Umi was\nnot quite confident that they would accept the situation peacefully.\n\nTo be prepared for any emergency, he ordered his entire force to\nquarters within the palace grounds, despatched parties to procure\nsupplies of food, received the allegiance of the attendants and\nguards found in and around the royal mansion, and sent out heralds\nto proclaim the death of Hakau by the will of the gods, and the\nassumption of sovereign authority by Umi, the son of Liloa.\n\nThe Kiha-pu was discovered near the door, where it had been dropped\nby Hakau. No one dared to touch it. It was recognized by a chief\nwho had seen it before, and who guarded it until Umi appeared. The\nchief pointed to the sacred shell, and with an exclamation of joy\nUmi raised it to his lips and sounded a vigorous blast, which swept\nover the valleys and echoed through the hills with its old-time voice\nof thunder.\n\nAll within the walls were startled. Kaoleioku approached, and Umi\nraised the shell and repeated the sonorous blast. \"It is not the\nbreath of Umi,\" said the priest, impressively; \"it is the voice of\nthe gods proclaiming their approval of the work of this day!\"\n\nThe body of Hakau was removed to a small structure within the\nenclosure, where it was given in charge of his wife and mother,\nKukukalani and Pinea, and their attendants, to be prepared for\nburial. And Kapukini, the sister of Hakau and half-sister of Umi,\nmourned with them; but her grief was not great, for Hakau had been\nunkind even to her.\n\nBefore nightfall the feather-hunters began to come in; but the\nsituation was made known to them on reaching the valley, and such of\nthem as were not deterred by fear proceeded to the palace and gave\ntheir adherence to Umi, thus relieving him of some slight cause\nof apprehension, and considerably augmenting the strength of his\nlittle army.\n\nUmi's promise to his warriors was made good, for that night they ate\ntheir meat in peace within the palace-walls at Waipio. All needed rest,\nbut not one of them more than Umi himself. The night was dark, but\nthe air was cool without, and after his evening meal Umi strolled out\nand threw himself down on a fold of kapa under the palms in front of\nthe mansion. He was soon joined by Kaoleioku, his trusty lieutenants\nOmaukamau and Piimaiwaa, and several chiefs of distinction.\n\nThe events of the day were being discussed, and the possibilities\nof the morrow, when Maukaleoleo loomed up in the darkness like\nthe shadow of a palm, and requested permission to approach the\ngroup. It was granted, of course, for the giant had proven himself\nto be one of the stanchest and most valuable of Umi's friends. But\nhe was not alone. Behind him, and almost hidden by his burly form,\nwalked Kulamea. She wore a pau of five folds, and over her shoulders\na light kihei of ornamented kapa. Her black hair fell below her waist,\nand a woven band of blossoms encircled her head.\n\n\"By your instruction,\" said the giant, bowing before Umi, \"I sought out\nthe woman who left with you beyond the hills to-day a curiously-carved\ncalabash, and acquainted her with your wish that she should come to\nyou and claim it. But she feared to do so, because you are now the\nking of Hawaii.\"\n\n\"Were I the king of the eight Hawaiian seas she should not fear,\"\nreplied Umi. \"Seek and say to her--\"\n\n\"Let Umi speak the words himself,\" interrupted the giant; saying which,\nhe advanced a few paces into a better light, and, stepping aside,\nKulamea stood revealed before the group.\n\n\"Kulamea!\" exclaimed Umi, rising.\n\n\"Kulamea!\" repeated Omaukamau, in astonishment, for he did not know\nbefore that his sister was in Waipio. \"What evil spirit prompted you\nto venture here at such a time as this?\"\n\n\"Do not chide her, Omaukamau,\" said Umi, placing his hand tenderly\nupon the shoulder of the fair playmate of his youth. \"The triumph of\nto-day is as much to her as it is to her brave brother, and no one\ncould be more welcome.\"\n\nOmaukamau was silent, and Kulamea sank on her knees before Umi. He\nraised her to her feet and kissed her; then, taking from his girdle\nand placing in her hands the calabash she had come to claim, he said:\n\n\"In the presence of all here Umi returns this calabash to Kulamea,\nhis wife!\" Then, leading her to her brother, he continued: \"Give her\nattendants, and see that she is provided with all else that befits her\nstation.\" Omaukamau kissed his sister, and led her into the mansion.\n\nDuring this scene Maukaleoleo stood looking down upon the group with\nfolded arms and an amused expression upon his face.\n\n\"Perhaps I should have asked your consent,\" said Umi, smiling and\nlooking up into the face of the giant.\n\n\"Umi is now in a condition to take from his subjects without asking,\"\npertinently replied the monster; \"but in this instance there seems\nto be no other claimant, and the title is unquestioned.\"\n\n\"And have I your approval as well?\" inquired Umi, more seriously,\naddressing Kaoleioku.\n\n\"Better than mine,\" replied the priest, warmly: \"you have the approval\nof the gods; for in fulfilling your pledge to a simple and confiding\nwoman you have kept faith with them.\"\n\nThe rest of the prominent events leading to, and connected with,\nthe accession of Umi to the moiship of Hawaii, will be very briefly\nreferred to. As the district chiefs and their warriors arrived at\nWaipio in response to the call of the dead king, they accepted the\nchanged conditions without protest, and promptly tendered their\nallegiance to Umi.\n\nThe second day after his death Hakau's remains were quietly and without\ndisplay taken to the hills and entombed, and the day following Umi\nwas publicly anointed king of Hawaii in the presence of nearly ten\nthousand warriors. The games and festivities of the occasion continued\nfor ten days.\n\nThe Akuapaao was placed in the temple of Paakalani, and at the death\nof the venerable Laeanui, which occurred shortly after, Kaoleioku,\nwho was of the family of Paao, was created high priest.\n\nOmaukamau and Piimaiwaa became the confidential advisers of Umi,\nas well as his favorite military captains, and Maukaleoleo served in\nhis many campaigns, his strength and prowess furnishing subjects for\nnumerous strange stories still living in Hawaiian tradition.\n\n\n\n\n\n\n\n\nLONO AND KAIKILANI.\n\n\nCHARACTERS.\n\n Keawenui, king of Hawaii.\n Kanaloa-kuaana,\n Lonoikamakahiki and\n Pupuakea sons of Keawenui by different mothers.\n Kukailani, nephew of Keawenui.\n Kaikilani, daughter of Kukailani.\n Kakuhihewa, king of Oahu.\n Lanahuimihaku, a chief of Oahu.\n Ohaikawiliula, a chiefess of Kauai.\n Heakekoa, a man of Molokai.\n Kaikinane, a woman of Molokai.\n\n\n\n\nLONO AND KAIKILANI.\n\nA ROMANTIC EPISODE IN THE ROYAL ANNALS.\n\n\nI.\n\nWhat a hustling and barbaric little world in themselves were the eight\nhabitable islands of the Hawaiian archipelago before the white man\ncame to rouse the simple but warlike islanders from the dream they\nhad for centuries been living! Up to that time their national life\nhad been a long romance, abundant in strife and deeds of chivalry,\nand scarcely less bountiful in episodes of love, friendship and\nself-sacrifice. Situated in mid-ocean, their knowledge of the great\nworld, of which their island dots on the bosom of the Pacific formed\nbut an infinitesimal portion, did not reach beyond a misty Kahiki,\nfrom which their fathers came some centuries before, and the bare names\nof other lands marking the migratory course of their ancestors thither.\n\nThe Hawaiians were barbarous, certainly, since they slew their\nprisoners of war, and to their gods made sacrifice of their enemies;\nsince no tie of consanguinity save that of mother and son was a bar\nto wedlock; since murder was scarcely a crime, and the will of the\nalii-nui on every island was the supreme law; since the masses were\nin physical bondage to their chiefs and in mental slavery to the\npriesthood. Yet, with all this, they were a brave, hospitable and\nunselfish people. The kings of the islands of Hawaii, Maui, Oahu and\nKauai were in almost continual warfare with each other until brought\nunder one government by Kamehameha I.; but the fear of foreign invasion\nnever disturbed them, and the people, who feared their gods, reverenced\ntheir rulers and possessed an easy and unfailing means of sustenance\nand personal comfort, were content with a condition which had been\ntheirs for generations and was hopeless of amelioration; for the high\nchiefs in authority claimed a lineage distinct from that of the masses,\nand between them frowned a gulf socially and politically impassable.\n\nThe Hawaiians were never cannibals. The most conspicuous of their\nbarbarisms was the sacrifice of human beings to their gods; but\ndid not the temples of early Gaul and Saxon flow with the blood of\nmen? and did not one of the fathers of Israel sharpen his knife to\nslay the body of his son upon the altar of the God of Abraham? They\nknew but little of the arts as we know them now, and the useful and\nprecious metals were all unknown to them; yet they made highways over\nthe precipices, reared massive walls of stone around their temples,\ncarried effective weapons into battle, and constructed capacious single\nand double canoes and barges, which they navigated by the light of\nthe stars. They had no language either of letters or symbolism, but\nso accurately were their legends preserved and transmitted that the\ngreat chiefs were able to trace their ancestry back, generation by\ngeneration, to something like a kinship with the children of Jacob,\nand even beyond in the same manner to Noah, and thence to Adam. What\nwonder, then, that under their old kings the islands of Hawaii should\nhave been the home of romance, and that the south wind should have\nsighed in numbers through the caves of Kona?\n\nAnd now, borne by the soft breath of the tropics, let us be wafted to\nthe island of Hawaii, and backward over a misty bridge of historic\nmeles to the reign of Kealiiokoloa, a son of Umi and grandson of\nthe famed Liloa. It was during his brief reign--extending, perhaps,\nfrom 1520 to 1530--that for a second time a white face was seen by the\nHawaiians. A Spanish vessel from the Moluccas was driven upon the reefs\nof Keei, in the district of Kona, and completely destroyed. But two\npersons were saved from the wreck--the captain and his sister. They\nwere first thought to be gods by the simple islanders; but as their\nfirst request was for food, which they ate with avidity, and their next\nfor rest, which seemed to be as necessary to them as to other mortals,\nthey were soon relieved of their celestial attributes and conducted\nto the king, who received them graciously and took them under his\nprotection. The captain--named by the natives Kukanaloa--wedded a\ndusky maiden of good family, and the sister became the wife of a\nchief in whose veins ran royal blood.\n\nOn the death of Kealiiokoloa his younger brother, Keawenui, assumed\nthe sceptre in defiance of the right of Kukailani, his nephew and son\nof the dead king, who was too young to assert his authority. This he\nwas the better enabled to do in consequence of the sudden death of\nthe king, possibly by poison, before his successor had been formally\nnamed. Keawenui's usurpation, however, was resisted by the leading\nchiefs of the island, who refused to recognize his authority and\nrose in arms against him. But he inherited something of the martial\nprowess of his father, Umi, and, meeting the revolted chiefs before\nthey had time to properly organize their forces, destroyed them in\ndetail, and thereafter reigned in peace. Nor could it well have been\notherwise, for the bones of the rebellious chiefs of Kohala, Hamakua,\nHilo, Puna, Kau and Kona were among the trophies of his household,\nand Kukailani, lacking ambition, was content with the lot of idleness\nand luxury which the crafty uncle placed at his command.\n\nAnd thus, while Keawenui continued in the moiship of Hawaii, Kukailani,\nthe rightful ruler, grew to manhood around the court of his uncle. In\ndue time the prince married, and among the children born to him was\nKaikilani, the heroine of this little story. At the age of fifteen\nshe was the most lovely of the maidens of Hawaii. Her face was fairer\nthan any other in Hilo, to which place Keawenui had removed his court;\nand that is saying much, for the king was noted for his gallantries,\nand the handsomest women in the kingdom were among his retainers. If\nher complexion was a shade lighter than that of others, it was because\nof the Castilian blood that had come to her through her grandmother,\nthe sister of Kukanaloa, and brighter eyes than hers never peered\nthrough the lattices of the Guadalquivir.\n\nKaikilani became the wife of the king's eldest son, Kanaloa-kuaana,\nand, in further atonement of the wrong he had done her father,\non his death-bed Keawenui formally conferred upon her the moiship\nof Hawaii. Among the other sons left by Keawenui at his death was\nLono. His full name was Lonoikamakahiki. His mother was Haokalani,\nin whose veins ran the best blood of Oahu.\n\nEarly in life Lono exhibited remarkable intelligence, and as he grew\nto manhood, after the death of his father, in athletic and warlike\nexercises and other manly accomplishments he had not a peer in all\nHawaii. So greatly was he admired by the people, and so manifestly\nwas he born to rule, that his brother, the husband and adviser of\nthe queen, recommended that he be elevated to the moiship, in equal\npower and dignity with Kaikilani.\n\nWhat followed could have occurred only in Hawaii. A day was appointed\nfor a public trial of Lono's abilities before the assembled chiefs of\nthe kingdom. Although but twenty-three years of age, his knowledge of\nwarfare, of government, of the unwritten laws of the island and the\nprerogatives of the tabu was found to be complete; and Kawaamaukele,\nthe venerable high-priest of Hilo, whose white hairs swept his knees,\nand who had foretold Lono's future when a boy, bore testimony to his\nthorough mastery of the legendary annals of the people and his zeal\nin the worship of the gods.\n\nSo much for his mental acquirements. To test his physical\naccomplishments the chiefs most noted for their skill, strength\nand endurance were summoned from all parts of the kingdom. It was a\ntournament in which one man threw down the glove to every chief in\nHawaii. The various contests continued for ten consecutive days, in\nthe presence of thousands of people, and between the many trials of\nstrength and skill were interspersed feasting, music and dancing. The\nscene was brilliant. More than a hundred distinguished chiefs, in\nyellow mantles and helmets, presented themselves to test the prowess of\nLono in exercises in which they individually excelled. But the mighty\ngrandson of Umi vanquished them all. He outran the fleetest, as well on\nthe plain as in bringing a ball of snow from the top of Mauna Kea. On\na level he leaped the length of two long war-spears, and in uli-maita,\nholua and other athletic games he found no rival. In a canoe contest\nhe distanced twelve competitors, and then plunged into the sea with\na pahoa in his hand, and slew and brought to the surface the body of\na large shark. He caught in his hands twenty spears hurled at him\nin rapid succession by as many strong arms, and in the moku-moku,\nor wrestling contests, he broke the limbs of three of his adversaries.\n\nAmong the witnesses of these contests was the still young and comely\nKaikilani. It is true that she had frequently met the young hero, and\nregarded him with such favor as she might the brother of her husband;\nbut now, at the end of his victories, he appeared to her almost as a\ngod, with whom it would be an honor to share the sovereignty of the\nkingdom; and when, amidst the plaudits of thousands, she threw the\nroyal mamo over his shoulders with her own hands, and in doing so\nkissed his cheek, her husband saw that she loved Lono better than\nshe had ever loved him. \"The gods have decreed it,\" said Kanaloa,\nin sorrow, but with no feeling of bitterness, \"and so shall it be!\"\n\nHe consulted with the chiefs and high-priest, and at the conclusion\nof a feast the same evening, given in honor of Lono, he took his\nbrother by the hand and led him to the apartment of the queen. As they\nentered, Kaikilani rose from a soft couch of kapa, and waited to hear\nthe purpose of their visit; for it was near the middle of the night,\nand but a single kukui torch was burning in front of the door. The\nheart of Kanaloa fluttered in his throat, but he finally said, with\napparent calmness:\n\n\"My good Kaikilani, what I am about to say is in sorrow to myself\nand in affection for you. Of all the sons of our father, Lono seems\nmost to have the favor of the gods. Is it strange, then, that he\nshould have yours as well? It is therefore deemed best by the gods,\nthe chiefs and myself that you accept Lono as your husband, and share\nwith him henceforth the government of Hawaii. Is it your will that\nthis be done?\"\n\nKaikilani was almost dazed with the abrupt announcement; but she\nunderstood its full meaning, and, after gazing for a moment into the\nface of Lono and reading no objection there, she found the courage\nto answer:\n\n\"Since it is the will of the gods, it is also mine.\"\n\n\"So shall it be made known by the heralds,\" said Kanaloa, bowing to\nhide his grief, and leaving Lono and the queen together.\n\nThus it was that Lono, of whom tradition relates so many romantic\nstories, became the moi of Hawaii and the husband of the most\nattractive woman of her time, Queen Kaikilani.\n\n\n\n\nII.\n\nPeace and prosperity followed the elevation of Lono to the throne\nof Hawaii. His fame as an able and sagacious ruler soon spread to\nthe other islands of the group, and his court as well as his person\ncommanded the highest respect of his subjects. Weary of inaction,\nand having no desire to embroil the kingdom in a foreign war, he at\nlength concluded to visit some of the neighboring islands with his\nqueen, and particularly Kauai, which he had once seen when a boy.\n\nLeaving the government in charge of his brother Kanaloa, Lono embarked\non his journey of pleasure with a number of large double canoes and\na brilliant retinue. He took with him poloulous, kahilis and other\nemblems of state, and the hokeo, or large calabash, containing the\nbones of the six rebellious chiefs slain by his royal father at the\nbeginning of his reign.\n\nThe double canoe provided for Kaikilani and her personal attendants\nwas fitted out in a manner becoming the rank of its royal occupant. It\nwas eighty feet in length, and the two together were seven feet in\nwidth. Midway between stem and stern a continuous flooring covered\nboth canoes, which was enclosed to a height of six feet, thus providing\nthe queen with a room seven feet broad and twenty feet in length. The\napartment was abundantly supplied with cloths and mats of brilliant\ncolors, and the walls were decorated with festoons of shells and leis\nof flowers and feathers. In front of the entrance stood two kahilis,\nand behind a kapa screen was a carved image of Ku, surrounded by a\nnumber of charms and sacred relics. The canoes were brightly painted\nin alternate lines of black and yellow, while above their ornamented\nprows towered the carved and feathered forms of two gigantic birds\nwith human heads. Forty oarsmen comprised the crew, and sails of mats\nwere ready to lift into every favoring breeze.\n\nThe double canoe of the king was smaller and less elaborately\nornamented; and as it moved out of the harbor of Hilo, bearing the\nroyal ensign and followed by the sumptuous barge of the queen and\nthe humbler crafts of servants and retainers, the shores were lined\nwith people, and hundred in canoes paddled after them to give them\ntheir parting alohas beyond the reef. The auguries had not been\nfavorable. So said the high-priest, and so had the people whispered\nto each other. But, after preparing for the journey, Lono could not\nbe persuaded to relinquish it. It was therefore with misgivings that\nhe was seen to depart; and for many days thereafter sacrifices were\noffered for him in the temples, and a strict tabu was ordered for a\nperiod of three days, during which time no labor was performed and\na solemn silence prevailed over all the land embraced in the dread\nedict. Swine were confined, fires were extinguished, dogs were muzzled,\nfowls were hidden under calabashes, and the priests alone were seen\nand heard, and they but sparingly. Such was the strict tabu for the\npropitiation of the gods in case of emergency or peril, and death\nwas the certain penalty of its violation.\n\nThe weather was fair, and the royal party first stopped at Lahaina. It\nhad been Lono's purpose to spend a week or more at the court of\nKamalalawalu, but the moi was absent at the time, and the squadron\nleft Maui the next day for Oahu. A fair wind wafted the party through\nPailolo channel to the western point of Molokai. The sky was clear,\nand Lono began to discern the tops of the mountains of eastern Oahu,\nwhen one of his nephews threw his spear into and wounded a large\nshark which for some time had been slowly moving around the bows of\nthe canoe. In an instant the weapon was thrown back with a violence\nwhich drove the point through the rim of the boat. Blood tinged the\nwaves, but the shark disappeared.\n\nBefore Lono could recover from his astonishment a furious wind rose\nfrom the south and west, and the fleet was driven around to the\nnorth side of Molokai, and finally succeeded in effecting a landing\nat Kalaupapa. Two of the canoes were destroyed during the gale, and\nthe thoughtless young chief who cast the spear was washed into the\nsea and devoured by a school of black sharks before assistance could\nreach him. Landing with his party, Lono learned from a priest the\ncause of the disaster that had overtaken him. It was the god Moaalii,\nwho had taken his characteristic form of a shark and was guiding the\nfleet to Oahu, that had been wounded by Lono's nephew.\n\nThe weather continued boisterous for some days, and Lono and his\nparty became the guests of the chiefs of Kalaupapa. It was not a\nvery inviting spot, and to beguile the time Lono and Kaikilani amused\nthemselves with the game of konane, played upon a checkered board and\nclosely resembling the game of draughts. One day, when thus occupied\nin the shade of a palm near the foot of an abrupt hill, Lono heard a\nvoice above them. He gave but little attention to it until the name\nof Kaikilani was pronounced. He listened without raising his head,\nand soon heard the voice repeat:\n\n\"Ho, Kaikilani! Your lover, Heakekoa, is waiting for you!\"\n\nLono looked up, but could see no one above them. He inquired the\nmeaning of such words addressed to the wife of the moi of Hawaii;\nbut the queen, seemingly confused, was either unable or unwilling\nto offer any explanation. Enraged at what he hastily conceived to\nbe an evidence of her infidelity, Lono seized the konane board and\nstruck her senseless and bleeding to the earth. Without waiting to\nlearn the result of his barbarous blow, Lono strode to the beach,\nand, ordering his canoe launched, set sail at once for Oahu, without\nleaving any orders for the remainder of the fleet.\n\nAs he shoved from the shore Kaikilani approached, and, holding out\nher blood-stained hands, pitifully implored him to remain or take her\nwith him; but he waved her back in anger and resolutely put out to\nsea. She watched the canoe of her impetuous husband until it became a\nspeck in the distance, and then with a despairing moan sank senseless\nupon the sands.\n\nKaikilani was tenderly borne to her domicile by her attendants, and for\nnine days struggled with a fever which threatened her life. During all\nthat time she tasted neither fish nor poi, but in her delirium appealed\ncontinually to Lono, declaring that no one had called to her from the\ncliffs. On the tenth day her mind was clear and she partook of food,\nand then on her hands and knees a young woman crawled to the side of\nher kapa-moe, and, having permission to speak, said:\n\n\"O queen, I am the innocent cause of your misery, and my heart breaks\nfor you. I am the daughter of the chief Keeokane, and he has sent me\nto you. Heakekoa loves me, and it was my name, Kaikinane, that he\ncalled from the cliffs, and not yours. It is better that confusion\nshould come to me than shame and grief to the queen of Hawaii.\"\n\nKaikilani admonished her attendants to remember the words of the\ngirl, that they might be able, if necessary, to repeat them to Lono,\nand then dismissed her with presents and a promise to speak kindly of\nher to her father, who was greatly annoyed at the distress which the\nindiscretion of his daughter had brought to their distinguished guest.\n\nAs soon as she had sufficiently recovered, Kaikilani, not knowing what\nhad become of her husband, sorrowfully returned to Hawaii in the hope\nof finding him there and explaining away the cause of his anger. But\nthe news of Lono's assault upon her and his sudden departure from\nMolokai had preceded her, probably through the return of some of the\ncanoes of the fleet, and when she arrived at Kohala she found the\nkingdom in a state of rebellion.\n\nWith the avowed intent of slaying Lono, should he return to Hawaii,\nKanaloa had assumed the regency, supported by the principal chiefs\nof the island, the relatives of the queen, and all the brothers of\nLono with the exception of Pupuakea, a stalwart and warlike son of\nKeawenui by an humble mother unnamed in the royal annals, and who\nhad large possessions in the district of Kau.\n\nBut Kaikilani still loved her hot-headed but instinctively generous\nhusband, and refused to give countenance to the revolt raised in her\nbehalf. She therefore hastily left Kohala at night, and, so sailing\nas to escape the observation of the rebels, suddenly appeared off the\ncoast of Kau and placed herself in communication with Pupuakea, the\nonly chief of note that still adhered to the fortunes of Lono. He had\nsucceeded in rallying to the support of his cause a very considerable\nforce, but he knew that it would avail him little against the united\narmies of the opposition, and after a full consideration of the\nsituation it was decided that Pupuakea should remain on the defensive\nuntil the return of Lono, of whom Kaikilani resolved to go at once\nin search.\n\nWith this understanding Kaikilani, inspired by the hope of winning back\nher husband's love, after a few preparations started on her errand;\nbut not before she had made sacrifices to the gods and implored\ntheir assistance, and Pupuakea brought word to her from the temple\nthat the auguries of her journey showed a line of dark clouds ending\nin sunshine. But what cared she for clouds, if the sunshine of Lono's\npresence was to come at last? But where was Lono? Perhaps in the bottom\nof the sea; but, if alive, she resolved to find him, even though the\nsearch took her through all the group to the barren rocks of Kaula.\n\nRounding the capes of Kau and sailing nearly northward, Kaikilani\nfirst stopped at Lahaina; but a week spent there convinced her that\nLono was not on the island of Maui. The moi treated her with great\nrespect and kindness, and offered to assist in the search for her\nhusband on the other islands; but she declined his services, and next\nvisited Lanai. Causing a thorough search to be made of that island,\nand despatching a party to the windy wastes of Kahoolawe, the queen\nproceeded to Molokai, to assure herself that Lono had not returned to\nKalaupapa, and then set sail for Oahu. She first landed at Waikiki, on\nthat island, but, learning that the king had established his court at\nKailua, departed for that place the next day, and reached it without\ndifficulty, for the captain of her crew was the distinguished old\nnavigator, Kukupea, who for a wager, in the reign of Keawenui, had made\nthe direct passage in a canoe between the Hawaiian bay of Kealakeakua\nand the island of Niihau without sighting intermediate land.\n\n\n\n\nIII.\n\nLeaving Kaikilani entering the bay of Kailua, it will be in order to\nbriefly refer to the adventures of Lono after his sudden departure from\nKalaupapa. Half-crazed at what had occurred, to divert his thoughts\nfrom his cruelty he seized a paddle, and vigorously used it hour\nafter hour until he was compelled to cease through exhaustion. The\nwind was fair, but, inspired by his example, twenty others plied\nthe paddle ceaselessly in turns of ten, and in a few hours the royal\ncanoe was hauled up on the beach of Kailua, on the northwestern coast\nof Oahu, where, as before stated, Kakuhihewa, the moi of the island,\nhad temporarily established his court.\n\nAs Lono approached the shore his state attracted attention. A chief\nand priest, who had at one time been in the service of Lono's father,\nrecognized the sail and insignia of the craft, and informed the king\nthat it must be that some one nearly connected with the royal family\nof Hawaii had come to visit him. This secured to Lono a cordial and\nroyal welcome. Houses were set apart for his accommodation, and food\nin abundance was provided for him and his attendants. Although he\nscrupulously concealed his name and rank, and in that respect enjoined\nthe closest secrecy upon his attendants under penalty of death, his\ncommanding presence and personal equipment rendered it apparent that\nhe was either one of the sons of Keawenui or a chief of the highest\nrank below the throne.\n\nPleading fatigue, and courteously desiring to be left to himself\nuntil the day following, Lono partook of his evening meal, sent from\nthe table of the king, alone and in silence, and at an early hour\nretired to rest. But the heat was oppressive, and thoughts of Kaikilani\ndisturbed his slumbers, and near midnight he strolled down to his canoe\non the beach to catch the cool breeze of the sea. While there another\ndouble canoe arrived from Kauai, having on board a high chiefess,\nwho was on her way to Hawaii and had touched at Kailua for fresh water.\n\nTo pass the time Lono engaged in conversation with the fair stranger,\nand so interested her that she repeated to him twice a new mele that\nhad just been composed in honor of her name--Ohaikawiliula--and which\nwas known only to a few of the highest chiefs of Kauai. Portions of\nthe celebrated chant are still retained by old Hawaiians.\n\nThe mele diverted his mind from bitter thoughts, and when he returned\nto his couch he enjoyed a refreshing sleep. At daylight the next\nmorning the king, without disturbing his royal guest, repaired to\nthe sea-shore for his customary bath just as the Kauai chiefess\nwas preparing to depart. Making himself known to her, she recited\nto him until he was able to repeat the new mele, and then made sail\nfor Hawaii. As she had arrived after midnight, and the mele was new,\nthe king was pleased at the thought of being able to surprise Lono by\nreciting it to him; but his amazement was great and his discomfiture\ncomplete when, on meeting his guest after breakfast and bantering him\nto repeat the latest Kauaian mele, Lono recited in full the poem he\nhad so quickly and correctly committed to memory the night before. This\nincident is related by tradition in evidence of Lono's mental capacity.\n\nNotwithstanding the mystery which surrounded him at the court of Oahu,\nLono soon became a great favorite there. No one could throw a spear\nso far or so accurately, and in all games and exercises of strength\nor skill he found no equal. He was generous and fearless, and in\nhis pastimes reckless of his life. Although he was beset with their\nsmiles and blandishments, women seemed to have no charm for him, and he\npolitely but firmly declined to avail himself of that feature of early\nHawaiian hospitality which held a host to be remiss in courtesy if he\nfailed to provide his guest with female companionship. He preferred\nthe sturdier contests of men, and introduced to the Oahuans a number\nof new games of skill and muscle.\n\nWhile the most of the chiefs were generous admirers of the\naccomplishments of their unknown visitor, a few were jealous\nof his popularity, among them the grand counselor of the king,\nLanahuimihaku, who on one occasion sneeringly referred to him as\n\"a nameless chief.\" To this taunt Lono, towering above his traducer\nwith a menace of death in his face, replied that he would flay\nhim alive if he ever met him beyond the protection of his king;\nand then he brought from his canoe the great calabash of bones, and,\nexhibiting the trophies of his father's prowess, chanted the names of\nthe slain. This apprised them all that he was indeed a son of Keawenui,\nbut which one they did not know.\n\nBut Lono's stay in Kailua was drawing to a close, for one day, while\nhe was playing konane with the king within the enclosure of the palace\ngrounds, Kaikilani's canoe was being drawn up on the beach below. She\nsaw, to her great joy, the canoe of her husband, and ascertained where\nhe might be found. Proceeding alone toward the royal mansion, with a\nfluttering heart she approached the enclosure, and through an opening\nin the wall discerned the stalwart form of Lono. Stepping aside to\navoid his gaze, she began to chant his mele inoa--the song of his own\nname. He was startled at hearing his name mentioned in a place where\nhe supposed it to be unknown. He raised his head and listened, and,\nas the words of the mele floated to him, he recognized the voice of\nKaikilani. Rising to his feet, with dignity he now addressed the king:\n\n\"My royal brother, disguise is no longer necessary or fitting. I am\nLonoikamakahiki, son of Keawenui and moi of Hawaii, and the gods have\nsent to me Kaikilani, my wife. It is her voice that we now hear.\"\n\nThen, turning and approaching the wall behind which Kaikilani\nwas standing, Lono began to chant her name, coupled with words of\ntenderness and reconciliation; then, springing over the obstruction,\nhe clasped his faithful wife in his arms, and the past was forgiven\nand forgotten.\n\nThe rank of his guests now being known, Kakuhihewa was anxious to\ngive them a befitting recognition; but, learning of the revolt in\nHawaii and the peril of Pupuakea, Lono embarked for his kingdom at\nonce. Reaching and passing Kohala, where he learned the rebels were in\nforce, he landed at Kealakeakua, and immediately despatched a messenger\nto Pupuakea, in Kau, with information of his arrival in Puna. The\nbrother responded promptly, and, leading his forces over a mountain\npath to avoid the coast villages, joined Lono at Puuanahulu. Meantime,\nLono's name had brought thousands to his standard, and on the\narrival of Pupuakea he boldly attacked and defeated the insurgents\nat Wailea. They were followed and again defeated at Kaunooa.\n\nReinforcements reaching the rebels from Kohala, two other battles\nwere fought in rapid succession, both resulting in their defeat. In\nthese engagements two of Lono's brothers were slain, and the body of\none of them was offered as a sacrifice at the heiau of Puukohola.\n\nThe last of the rebels were defeated at Pololu, and the island returned\nto its allegiance to Lono and Kaikilani. Kanaloa-kuaana, who originated\nthe revolt, also submitted, and was forgiven and restored to favor\nthrough the intercession of the queen.\n\nThe legends relate many subsequent romantic adventures of Lono; but\nhe and Kaikilani both lived to good old ages, and when they died were\nsucceeded in the sovereignty of Hawaii by lineal blood.\n\n\n\n\n\n\n\n\nTHE ADVENTURES OF IWIKAUIKAUA.\n\n\nCHARACTERS.\n\n Kaikalani, queen of Hawaii.\n Makakaualii, brother of Kaikilani.\n Iwikauikaua, son of Makakaualii.\n Kanaloa-kuaana and\n Kanaloa-kakulehu, princes of Hawaii.\n Kealiiokalani, daughter of Kaikilani.\n Keakealanikane, son of Kanaloa-kuaana.\n Keakamahana, daughter of Kealiiokalani.\n Kaihikapu, king of southern Oahu.\n Kauakahi, daughter of Kaihikapu.\n Kauhiakama, moi of Maui.\n Kapukini, queen of Maui and sister of Iwikauikaua.\n Mahia, chief of Kahakuloa, Maui.\n\n\n\n\nTHE ADVENTURES OF IWIKAUIKAUA.\n\nA STORY OF ROYAL KNIGHT-ERRANTRY IN THE SIXTEENTH CENTURY.\n\n\nI.\n\nOne of the most interesting characters distinctly observed among\nthe misty forms and dimly outlined events of the remaining Hawaiian\ntraditions of the sixteenth century is Iwikauikaua. In him the\nknight-errantry of the period found a distinguished exponent and\nrepresentative, and his deeds add a bold tint to the glow of romance\nand chivalry lighting up the life and reign of the great Lono, and lend\na lustre to the names and events with which they are associated. Of\nroyal lineage, but without estates or following beyond his personal\nattendants, he sought his fortune with spear and battle-axe, and in\nthe end became the husband of a queen and one of the ancestors of a\nlong line of kings.\n\nAs he was the nephew of Queen Kaikilani--whose reign in Hawaii,\nincluding that of her husband, Lono, embraced, it may be presumed,\nthe period between the years A.D. 1565 and 1595--and was a stout\nfriend and supporter of the ruling family, a proper understanding\nof the rank, position and aspirations of Iwikauikaua necessitates a\nbrief reference to the strange political events which surrounded his\nyouth and conspired to shape his romantic career.\n\nWhen Kealiiokoloa, the son of Umi, suddenly died, in about A.D. 1535,\nafter a reign of perhaps not more than ten years, he left as his heir a\nyoung son named Kukailani. His right to the throne was unquestioned,\nbut, as he had not been formally designated by his father as his\nsuccessor, Keawenui, the younger brother of the dead king, assumed\nthe sceptre, and maintained his claim to it by meeting in battle and\nslaying the six principal chiefs of the island who rebelled against\nthe usurpation.\n\nKukailani seems to have possessed but little force or spirit, and was\ncontent during his life with such maintenance as his uncle was willing\nto provide. In due time he married, and became the father of Kaikilani\nand Makakaualii. The former became the wife of Kanaloa-kuaana, the\neldest son of Keawenui, and subsequently the wife of his brother Lono,\nas related in the legend of \"Lono and Kaikilani.\" As if desirous\nof atoning for the injustice done to his nephew, Kukailani, on his\ndeath-bed Keawenui named as his successor Kaikilani, daughter of the\ndeposed prince, and wife of Kanaloa-kuaana, his own son. Why Keawenui\nrestored the sceptre to his brother's family through Kaikilani instead\nof her brother, Makakaualii, finds ready explanation in the fact that\nKaikilani was the wife of his eldest son, through which union both\nfamilies would thereafter share in the sovereignty.\n\nMakakaualii, whose claims to the moiship were thus overlooked or\ndisregarded by Keawenui, was the father of our hero, Iwikauikaua. But,\nif wrong was done in the matter, it was never openly resented by\neither father or son, and Iwikauikaua always remained the steadfast\nfriend of his royal aunt, Kaikilani.\n\nThe position of Kukailani, on the death of his father, was such\nas could have been patiently borne only by one entirely destitute\nof ambition. Custom would have accorded him ample estates and a\nfollowing consistent with his rank; but his crafty uncle did not\ndeem it prudent to tempt him to rebellion by according him even the\npowers of a district chief. It was safer for him to remain at court,\nliving upon the bounty and under the watchful eye of Keawenui. He was\ndoubtless a high officer of the royal household, retaining the tabus\nand meles of his family, and receiving the respect due to his rank;\nbut no lands were set apart for him, and he had no retainers beyond\nhis personal attendants.\n\nBut Kukailani seemed to be content with his situation, and so utterly\nindifferent to the rights of his family that it does not appear\nthat he ever demanded a more befitting recognition of the claims of\nthe children born to him. Hence, like their father, Makakaualii and\nKaikilani were compelled to live upon the bounty of the king until\nthe latter was chosen to the succession.\n\nAnd this was also the inheritance of Iwikauikaua, the son of\nMakakaualii. He was a landless chief of royal blood, and circumstances\nindicate that he was quite a youth when Keawenui died and Kaikilani\nassumed the sceptre. He grew to manhood around the court of his royal\naunt, and was among the many who rejoiced when Lono became her husband\nand, with her, the joint ruler of Hawaii.\n\nIn person he was handsome and imposing, and his accomplishments\nbefitted his rank. Through Kaikilani the moiship had been restored\nto the Kealiiokoloa branch of the royal family, but the previous\nusurpation had left him without estates, and less near than was his due\nto the throne, and he chafed under his hard fortune and resolved to\nretrieve it--not by rebellion or trespass upon the rights of others,\nbut through the channels of bold and legitimate endeavor. When a boy\na kaula told him that he would die either a king or the husband of a\nqueen, and he never forgot the prophecy. In fact, it seems to have\ntaken possession of him and to have become the guiding star of his\nearly life.\n\nIwikauikaua makes his first appearance as a striking and consequential\nfigure of Hawaiian tradition in the midst of the revolt of\nKanaloa-kuaana and other chiefs of Hawaii against Lono. The revolt\nwas organized during the absence of Lono and Kaikilani on a friendly\nvisit to the other islands of the group, and embraced nearly every\nprominent chief in the kingdom. They had resolved to kill Lono should\nhe return to the island, and the conspiracy seemed to be as formidable\nas time and determination could make it. With a single exception,\nall the brothers of Lono were arrayed against him, and his cause was\nconsidered almost hopeless.\n\nThe rebellion had its origin, avowedly, in a report that Lono had\nin a fit of jealousy killed Kaikilani on the island of Molokai;\nbut other motives must have existed, for the return of Kaikilani\nwith her husband to Hawaii did not put an end to the uprising, but\nrather stimulated the conspirators in their resolution to wrest the\nsovereignty of the island from Lono at all hazards.\n\nThe only brother of Lono who refused to join in the conspiracy was\nPupuakea. He was the sturdy and warlike son of Keawenui by a mother\nwhose name is not mentioned by tradition, and was endowed with lands\nin the district of Kau. Removing in early manhood to his estates\nin that district, he seldom visited the court and took no part in\nits bickerings. As his mother was doubtless of an humble family, he\nwas not considered the equal in rank of the other sons of Keawenui,\nand therefore preferred to reside where he would not be continually\nreminded of his inferiority. When the revolt against Lono was\norganized he was invited by Kanaloa-kuaana to give it his support;\nbut no promises of lands were made to him, as to other distinguished\nchiefs, nor was he deemed to be of sufficient consequence to entitle\nhim to a voice in the councils of the rebels. This slight of Pupuakea\nled to the defeat and ruin of the conspirators. The chief of whom\nthey thought so little had developed into a leader of influence and\nability in his distant home, and it was around him that was gathered\nthe nucleus of the force which in the end gave victory to Lono.\n\nWhen Kaikilani returned alone from Molokai, and found the kingdom\non the verge of revolution, she secretly consulted with Pupuakea,\nas almost the only chief of consequence to be relied upon; and when\nshe next returned with Lono, Pupuakea was at the head of a force large\nenough to overawe the rebels of Kau, but too small to venture beyond\nthat district without support.\n\nThe main rebel army was concentrated in the district of Kohala, which\nLono avoided on his return from Oahu, landing at Kealakeakua, on the\ncoast of Kona. It was early in the morning when the canoes of Lono,\nbearing a small party of attendants, were drawn up on the beach. No\none was there to oppose him: but the rebels were in possession of all\nthe machinery of the government, as well as five of the six divisions\nof the island, and the outlook would have been gloomy to any one less\nresolute and daring than Lono. He had less than a hundred followers,\nand, taking from his canoe the hokeo, or calabash, containing the\nbones of the six rebellious district chiefs slain by his father,\nplaced it within a sanctuary of mats on the beach, and beside it raised\nthe royal standard and kahilis. This done, he summoned the people to\narms, started a courier to Pupuakea, and despatched lunapais to the\nneighboring chiefs, commanding them to march to his assistance at once.\n\nBut the people were timid. The revolt was not popular, but the cause of\nLono seemed to be hopeless, and the masses hesitated. The hesitation\nwas brief, however. Late in the afternoon a force of five or six\nhundred warriors was observed approaching from the northward. Lono\nhastily prepared for the best defence possible, and for retreat to\nhis canoes should he be unable to hold his ground. Nearer and nearer\ncame the threatening column. It was finally halted within two hundred\npaces of Lono's position, when from the front rank emerged a tall\nyoung chief in feather cape and helmet. At the end of his spear was\ndisplayed a large ti leaf as a token of peace. Accompanied by two aids\nbearing weapons similarly bedecked, he boldly strode past the lines\nof Lono and asked for the king. He was conducted to his presence,\nand, observing Kaikilani beside her husband, was about to kneel when\nLono stepped forward and grasped him by the hand, exclaiming:\n\n\"Welcome, Iwikauikaua, for I know you come as a friend!\"\n\n\"Yes, I come as a friend,\" replied the chief, \"and have with me a\nfew brave warriors, whose services I now tender.\"\n\n\"But are you not afraid to be the friend of Lono at such a time as\nthis?\" inquired the king, glancing admiringly at the bold front of\nthe young chief. \"The whole island seems to be in arms against me.\"\n\nLono knew he was exaggerating the danger, but desired to learn\nthe worst.\n\n\"No, not the whole island,\" promptly replied the chief. \"Pupuakea\nwill soon join us with three thousand spears or more, and it will\nnot be long that Lono will lack warriors.\"\n\n\"You are right,\" returned the king, hopefully; \"we will find spears\nand axes enough in the end to clear a way to Kohala.\"\n\nKaikilani joined Lono in thanking her nephew for his timely assistance,\nand Iwikauikaua retired to find quarters for his followers and arouse\nothers to the defence of the king.\n\nThe appearance of the young chief with his few hundreds of warriors\nwas indeed most opportune. It inspired the people with confidence\nin the success of Lono, and they began to rally to his support in\nlarge numbers; and, observing that the tide was turning in his favor,\nthe neighboring chiefs came to his assistance with their followers,\nthus swelling his force within three days to as many thousands of\nwarriors of all arms.\n\nHastily organizing his little army, Lono boldly pushed on toward\nKohala, steadily recruiting his ranks as he moved, and at Puuanahulu\nwas joined by Pupuakea with nearly three thousand additional spears\nfrom Kau. Thus enabled to operate on the offensive, he attacked and\ndefeated the rebel army at Wailea, and again at Puako, or at some\npoint not far north of that place.\n\nAfter the second engagement the rebels retreated northward, and,\nreceiving reinforcements from Kohala, made another stand at Puupa,\nwhere they were again defeated, but through some mishap Iwikauikaua was\ntaken prisoner. They then fell back to Puukohola, near which place a\nlarge heiau was maintained at that time. There Kanaloa-kakulehu, one of\nthe brothers of Lono, resolved to sacrifice the distinguished prisoner.\n\nIwikauikaua received the announcement stoically. He was conducted\nto the altar within the heiau. The assistants were in readiness to\ntake him beyond the walls for execution, and the priests were in\nattendance to offer the sacrifice in due form to Kanaloa-kakulehu's\ngod of war. Ascending the steps of the altar, the young chief turned\nto the high-priest and said:\n\n\"I am ready, but it is not the will of the gods that I should be\noffered.\"\n\n\"What know you of the will of the gods?\" answered the priest, sternly.\n\n\"And what know you,\" returned the chief, \"since you have not inquired?\"\n\nSuch questioning was not common at the altar, and for a moment the\npriest was disconcerted. Finally he said:\n\n\"You say it is not the will of the gods. Make it so appear, and your\nlife shall be spared; but if you fail your right eye shall see the\nleft in my hand, and you will be slain with torture.\"\n\n\"So let it be!\" exclaimed the chief; and, lifting his face upward, he\naddressed an audible prayer to Ku, Uli and Kama. As he proceeded with\nthe solemn invocation not an unfavorable omen appeared. The winds died\naway and the birds in the neighboring trees remained silent. Concluding\nthe prayer, he folded his arms and stepped down from the altar. By\nan unseen hand the cords that bound his limbs had been cut, and he\napproached the high-priest and bowed before him. This manifestation\nof the will of the gods could not be mistaken, and Iwikauikaua was\nconducted to a hut within the heiau, where he was advised to remain\nuntil he could leave the place in safety. No hostile hand could be\nlaid upon him within the walls of the temple. There he was under the\nprotection of the high-priest, and beyond the reach of the highest\ntemporal authority.\n\nBut Iwikauikaua did not long require the protection of the heiau. At\ndaylight the next morning Lono attacked the rebels at Puukohola,\nand after an obstinate battle defeated them, taking prisoner his\nbrother Kanaloa-kakulehu, whom he promptly ordered to be sacrificed\nat the heiau. As he was brought to the altar for that purpose,\nhis last moments were embittered by the farewell which Iwikauikaua\nwaved to him with simulated grief as he left the enclosure to join\nthe victorious army. Although Lono had directed the sacrifice of\nhis brother in retaliation for the supposed death of Iwikauikaua,\nhe did not countermand the order, as he might have done in time,\nwhen he found the latter had miraculously escaped.\n\nSeveral other battles were fought, in all of which Iwikauikaua took\na distinguished part, and the island returned to its allegiance to\nLono and Kaikilani. The services of Papuakea were rewarded with such\nadditional lands of deceased rebel chiefs as he chose to accept, and\nIwikauikaua was offered possessions either in Kona or Hamakua, or a\nmilitary charge in the royal household. But in the end he decided\nto accept neither. They presented to him no opportunity for such\nadvancement as the gods had promised, and which now, since their\nmanifestation in his favor at Puukohola, seemed to be almost assured\nto him.\n\nHe had fixed his eye upon his pretty cousin Kealiiokalani, the daughter\nof Kaikilani. She stood close to the throne, and evinced a decided\npartiality for the dashing young chief. The gossip of the court was\nthat the princess loved Iwikauikaua and would be more than content to\nbecome his wife. But royal marriages in all ages and in every clime\nhave been less a suggestion of hearts than of state considerations;\nand so it was in this instance. Unknown to all but himself, it was\nthe fair face of the princess that had prompted him to espouse the\ncause of Lono when it seemed to be almost hopeless, and his services\ncertainly entitled him to almost any reward; but Keakealanikane,\nthe son of Kaikilani by her first husband, Kanaloa-kuaana, had been\nnamed as successor to the moiship, and Kealiiokalani was selected to\nbecome his wife. Such marriages of close kinship were not uncommon\namong the chiefly families of ancient Hawaii, and the children born\nto them were accorded the very highest rank.\n\nThis arrangement for the succession left Iwikauikaua little to\nhope for on Hawaii, and he determined to seek his fortune among\nthe other islands of the group. Tempting inducements were held out\nto him to remain, but he declined them all. To the princess alone\nhe whispered that her betrothal to Keakealanikane had rendered his\ndeparture advisable, and she grieved that circumstances had decreed\ntheir separation. Ambition doubtless first attracted him to his fair\ncousin; but her nature was gentle and loving, and he finally regarded\nher with a sincere and romantic attachment, which she seems to have\nfully reciprocated.\n\n\n\n\nII.\n\nIn a large double canoe, painted red, and at its masthead flying the\npennon of an aha-alii, Iwikauikaua, with a score or more of attendants,\nset sail from Kohala in quest of adventure. Passing Maui, he spent some\ntime in visiting the small island of Lanai, where he was entertained in\na princely manner by the leading chiefs. Proceeding thence to Molokai,\nhe remained a week or more in the neighborhood of Kalaupapa, and then\nsailed for Oahu.\n\nHe landed at Waikiki, on that island, and was well received by\nKaihikapu, one of the three principal chiefs of Oahu. His father was\nthe noted Kakuhihewa, who had entertained Lono during his voluntary\nexile, and who at his death, a short time before, had divided the\nisland among his three oldest sons, leaving the dignity of moi\nto Kanekapu. Harmony existed among the brothers, and all of them\nfollowed the example of their father in maintaining attractive petty\ncourts and imposing establishments. The moi retained possession of\nthe royal mansion at Kailua, which was two hundred and forty feet\nin length and ninety in breadth, and adorned with all the taste and\nskill of the period.\n\nKaihikapu had a princely mansion at Ewa, but his court was at Waikiki\nat the time of the arrival of Iwikauikaua. The young chief, whose\nrank was at once recognized, was provided with quarters for himself\nand attendants near the court, and soon became a favorite with the\nnobility. The part he had taken in the battles of Lono, together with\nhis miraculous escape at the temple of Puukohola, became the talk of\nthe court, and he was treated as a hero.\n\nIn the pleasure of the courts of Oahu, Iwikauikaua spent a number\nof years on the island, and finally became the husband of Kauakahi,\ndaughter of Kaihikapu. It was not a love-match, at least so far as\nIwikauikaua was concerned, for after his marriage he squandered the\nmost of his time for some years in roaming from district to district\nand giving little heed to the future. At length he began to crave a\nmore active life, and was about to seek it on some other island when\nthe noted war of the Kawelos, of Kauai, gave employment to his spear.\n\nKawelo had been driven from Kauai by his cousin, and, finding\nrefuge in Oahu, had been given lands in the Waianae Mountains by\nKaihikapu. Instead of settling there in peace, he began to construct\ncanoes and prepare for a return to Kauai with a force sufficient to\nmaintain himself on that island. Kaihikapu was finally induced to\nassist him, and so substantially that he invaded Kauai, deposed and\nkilled his cousin, and assumed the moiship. Iwikauikaua took part in\nthe expedition, but became disgusted with the jealousies of the Kauai\nchiefs and returned to Oahu at the close of the war, without attempting\nto avail himself of the opportunities afforded by the rebellion.\n\nHis marriage with Kauakahi promised him no advancement. His hair\nbegan to be tinged with gray, and the future presented to him no\nsign of the fulfilment of the prophecy of his youth. He consulted\nthe kaulas, but they gave him no satisfaction. One of them told him,\nhowever, that his fortunes lay to the windward, and he provisioned\na double canoe, and, with a competent crew and a few retainers, set\nsail in that direction without taking leave of any one. He stopped\nfor a few days on Molokai, and a kaula there advised him to go to\nMaui. He accordingly set sail for that island, where resided two\nof his sisters, whom he had not seen for many years. One of them,\nKapukini, was the wife of Kauhiakama, the moi of Maui; and the other,\nPueopokii, of Kaaoao, a prominent chief of Kaupo.\n\nHe landed at Lahaina, and made himself known to Kapukini. Their\ngreeting was affectionate, and they had much to relate of their past\nlives. She was the only wife of Kauhiakama, and he was astounded to\nhear that the aged moi had started two days before with a hostile army\nfor Oahu. The object of the invasion was not clear, but Iwikauikaua\nfelt satisfied that it would end disastrously, and impatiently awaited\nthe result. The only son of Kapukini had reached his manhood, and\nIwikauikaua advised his sister to prepare for his installation as\nmoi, expressing the opinion that Kauhiakama would never return. His\nsurmises proved to be correct. Within ten days a mere handful of the\nforce with which the moi had embarked for Oahu returned, bringing\nnews of the defeat and death of Kauhiakama.\n\nThe moi had landed at Waikiki, where he was met and defeated by\nthe united chiefs of Oahu. He was slain during the battle, and his\nbody was taken to the heiau of Apuakehau, where it was treated with\nunusual indignity--so unusual, in fact, that Kahekili, the moi of\nMaui, many generations after remembered the act, and retaliated in\nkind upon the chiefs captured by him in his conquest of Oahu.\n\nKauhiakama had always been a rash and visionary leader, and his\ntragical end did not surprise Iwikauikaua. It was on his report that\nhis warlike father, Kamalalawalu, had invaded Hawaii, and met defeat\nand death at the hands of Lono, and with equal thoughtlessness he\nhad thrown a small invading force into the most thickly populated\ndistrict of Oahu, and led it to slaughter.\n\nBut, whatever may have been the weaknesses of Kauhiakama, a lack of\ncourage was certainly not one of them, and the news of his death,\ntogether with that of the indignity visited upon his remains, created\na wild excitement among the chiefs of Maui. His son was installed as\nmoi without opposition, and a general demand for revenge went up from\nthe whole island. Large quotas of warriors were offered from every\ndistrict, and the young moi was implored to baptize the beginning of\nhis reign with the best blood of Oahu.\n\nBut Iwikauikaua advised the excited chiefs to act with discretion. No\none more than himself felt like avenging the death of Kauhiakama, who\nwas the husband of his sister; \"but,\" he said to them, \"the chiefs of\nOahu are united, and a war upon one of them means a conflict with the\nwhole island. Their spears are as long and as many as ours, and their\nknives are as sharp; therefore let not the chiefs of Maui be hasty.\"\n\nMany of the chiefs agreed with Iwikauikaua that an invasion of Oahu\nin revenge for the death of their moi would not be advisable, and the\nnewly-anointed king was of the same opinion; but others, especially\nthose who had lost friends or relatives in the late expedition,\nclamored for war, and not a few of them intimated that the advice\nof Iwikauikaua was inspired either by friendship for the Oahuans or\npersonal cowardice.\n\nThese insinuations reached the ear of Iwikauikaua, and the manner in\nwhich he repelled them was bold and effective. Three hundred chiefs of\nthe higher grades had gathered to take part in the installation of the\nnew moi, and such of them as were entitled to a voice in the national\ncouncils were assembled to discuss the project of war and such other\nmatters as they might be requested to consider. As a near relative of\nthe royal family, Iwikauikaua had been invited to participate in the\ndeliberations, but he had modestly refrained from urging his opinions,\nand had thus far spoken only when directly appealed to. Several\nremarks of a sneering character had been dropped within his hearing,\nand finally a chief from Wailuku, glancing insultingly toward him,\ndeclared that the chiefs of Maui were \"not afraid to use their spears.\"\n\nIwikauikaua could no longer bear these taunts in silence. With a dark\nscowl upon his handsome face, he rose to his feet and impetuously\nreplied:\n\n\"Nor am I afraid to use mine, either in defence of the moi of Maui or\nin challenge to any chief here who presumes to doubt my courage! I\nscorn to defend myself with words! Without these walls, with spear\nand battle-axe, I am prepared to answer one and all!\"\n\nSeveral chiefs sprang to their feet, as if to accept the bold\nchallenge, and confusion for a time prevailed; but order was restored\nwhen Mahia, the venerable chief of Kahakuloa, rose and, commanding\nsilence, said:\n\n\"Chiefs of Maui, hear my words and be calm. We have invited Iwikauikaua\nto advise with us, and by insulting him we degrade ourselves. He is\nhigh in rank and distinguished for his courage. He was the friend of\nthe great Lono, of Hawaii, and a leader in his battles. He is the\nbrother of Kapukini, and our respect is his due. Some of you have\nspoken words which seem to hold his valor lightly, and he has answered,\nas I would have answered had the complaint been mine, by inviting\nyou to test the courage you doubt with spear and battle-axe. No other\nanswer could have been made by a brave man, and we should respect the\nnobility that prompted it. We should say to Iwikauikaua, whose body\nis scarred with the teeth of many battles: 'We have spoken hastily;\nlet us now be friends!'\"\n\nThe effects of the eloquent words of the old warrior were\nmagical. Those who had offended made prompt retraction, and looks\nand expressions of courtesy and kindness came to Iwikauikaua from\nall parts of the council. By reputation he was known to many of the\nolder chiefs, and when they recounted to the younger his chivalrous\nservices in the wars of Hawaii he was overwhelmed with manifestations\nof respect and kindly feeling.\n\nThe demand for an invasion of Oahu with a large force steadily\nabated with discussion and a better understanding of the danger and\nuncertainty of the project, and was entirely abandoned with the sudden\nappearance of a fleet of hostile canoes off the coast of Honuaula. It\nwas a strong predatory expedition from Hawaii. Several villages had\nbeen plundered on the southern coast, and Wailuku was now threatened.\n\nLono, the warlike king of Hawaii, had been dead for some years,\nand under the reign of Keakealanikane several of the more powerful\nof the district chiefs had assumed an attitude of comparative\nindependence. The most noted of these were the I family, of Hilo,\nand the Mahi chiefs, of Kohala. Each could muster some thousands of\nwarriors, and occasional plundering or retaliatory expeditions were\nundertaken to the other islands without the knowledge or countenance\nof the sovereign authority.\n\nThe fleet discovered off the coast of Honuaula, and reported by runners\nto the moi, was from Kohala and under the command of one of the Mahi\nchiefs in person. As the young moi was unused to war, Iwikauikaua\noffered his services, and with fifty chiefs and two thousand warriors\ncrossed the mountains and drove the plunderers from the coast. As it\nwas surmised that other expeditions of a similar or more aggressive\ncharacter might follow, the chiefs found employment for some time\nin repairing canoes, establishing signals, and placing their coast\nsettlements in better conditions of defence.\n\nReturning to Lahaina, Iwikauikaua learned from a Hilo chief on a\nvisit to relatives in Kauaula that Keakealanikane, king of Hawaii,\nhad recently died, and that Kealiiokalani, his wife, could not\nlong survive a cancerous ailment of the stomach with which she was\nafflicted. The mention of the name of that princess brought back a\nflood of tender and romantic memories, and Iwikauikaua resolved to\nrevisit his native island. He was begged by the young moi to remain as\nhis mahana and chief counsellor, a position to which his rank entitled\nhim; but he seemed to hear the voice of the dying princess calling to\nhim from Hawaii, and with becoming state set sail at once for Hilo,\nwhere the royal court had been temporarily established.\n\nIt was past midnight of the second day of his departure from Lahaina\nwhen Iwikauikaua reached Hilo. He landed quietly, making himself known\nto no one. He found the place still in mourning for the deceased moi,\nand learned that Keakamahana, the elder of the two daughters and\nonly children of Kealiiokalani, had been formally installed as moi,\nor queen, the day before, with the royal mother as chief adviser\nor premier.\n\nEarly next morning Iwikauikaua, clad in a feather cape and other\ninsignia of rank, and accompanied by a number of attendants, proceeded\nto the royal mansion. Being a chief of unquestioned rank, he was\nadmitted to the pahale, but, on applying for an audience with the queen\nor her first counsellor, was told that the former was still in mourning\nand could not be seen, and the latter was too ill to receive visitors;\nbut a proffer was made to carry any message he desired to either.\n\n\"Then take to Kealiiokalani the words that her cousin, Iwikauikaua,\nis at her door,\" said the chief.\n\nAt the mention of his name the kahu in attendance, a venerable chief,\nregarded the visitor for a moment with amazement. He had fought by\nhis side in the wars of Lono, and in his face recognized the dashing\nyoung chief who a generation before had been saved by the gods from\nsacrifice at Puukohola.\n\n\"Iwikauikaua, indeed!\" exclaimed the kahu, with emotion. \"I know you\nwell. Years ago our spears drank blood together, from the shores of\nKona to the high lands of Pololu!\"\n\nIwikauikaua was pleased at the recognition, and, after exchanging a\nfew pleasant words with the old kahu, the latter conveyed his brief\nmessage to Kealiiokalani. She was in her own apartment at the time,\nreclining on a soft couch of kapa, and surrounded by a group of silent\nand sad-eyed attendants. Near her sat Keakamahana, the fair young moi,\nwho was doing all that affection could suggest to soothe and strengthen\nher suffering mother. Prayers had been said, offerings to the gods\nhad been made, and renowned kahunas had resorted to the most potent\nherbs, charms and incantations known to them in behalf of the royal\nsufferer. But nothing could stay the dreadful malady that was eating\naway her life, and all hope of her recovery had been abandoned. The\ncancerous gnawing was declared by the priests to be the work of an\nevil spirit, which prayer and sacrifice could not dislodge.\n\nThe kahu delivered the message of Iwikauikaua with some hesitation,\nfor the condition of the patient had become more critical since the\ndeath of her husband. But when she heard the name of the visitor,\nand learned that he was without, her eyes assumed something of the\nbrightness of her girlhood, and she ordered him to be admitted at once.\n\nAs Iwikauikaua entered he was silently conducted to the couch of\nKealiiokalani. For a moment he gazed at her wan face; for a moment\nshe glanced at the gray hairs which the years had brought to him since\nhe said farewell to her in Kohala. He knelt beside the couch. He took\nher hand and held it to his heart, and the silence that followed best\ninterpreted the thoughts of both.\n\nRising, and learning to his embarrassment that the young woman whom\nhe had scarcely noticed was Keakamahana, daughter of Kealiiokalani\nand queen of Hawaii, Iwikauikaua knelt respectfully before her,\nand gallantly kissed the hand with which she gave him welcome. A low\norder was given to an attendant by the mother, and in a moment she\nwas alone with the queen and Iwikauikaua. Casting her eyes around and\nobserving no others present, she beckoned them closer, and in broken\nsentences said:\n\n\"The black kapa will soon cover me. Listen, Iwikauikaua! Early in life\nit was in our hearts to be the husband and wife of each other. It\nwas the fault of neither that we were denied that hope. It was not\nmy fault that you left Hawaii. It was not your fault that I grieved\nwhen you went to other lands. But you have returned at last. The gods\nhave directed you back to Hawaii. They will give to me in death what\nthey refused to my youth. In Keakamahana I will be your wife!\"\n\nShe paused for a moment, her listeners bending over her in silence,\nand then continued:\n\n\"Take him as your husband, Keakamahana. He is the gift of your\nmother. He is brave and noble, and you will need his counsel when I\nam gone.\"\n\nOvercome by these words of affection, the chief knelt beside the couch,\nand the eyes of Keakamahana were filled with tears.\n\n\"Do you promise?\" inquired the mother.\n\n\"I promise,\" replied the queen, giving her hand to the kneeling chief.\n\n\"I promise,\" repeated Iwikauikaua, as he clasped and kissed the\nproffered pledge.\n\n\"I am content,\" returned the sufferer, as a smile of happiness lighted\nup her face.\n\nThe attendants were recalled, wondering what had occurred, and\nIwikauikaua, almost bewildered, took his leave.\n\nTradition plainly recites the brief remainder of the career of this\ndistinguished chief. Kealiiokalani died a few days after the strange\nbetrothal just noted, and Iwikauikaua became the husband of Queen\nKeakamahana, thus romantically fulfilling the aspiration and prophecy\nof his youth.\n\nTheir daughter, Keakealani, succeeded her mother as queen of Hawaii,\nand one of her husbands was the son of Iwikauikaua by the wife left\nby him in Oahu.\n\nWith this adventurous and erratic chief originated, it is claimed,\nthe custom of burning kukui torches by daylight on state occasions,\nespecially in connection with the obsequies of persons of royal\nlineage; and it was within the present generation that the exclusive\nright to the ceremonial was contested by the two royal families\nclaiming the prerogative through descent from Iwikauikaua. Certain\ncustoms, like chants and meles, are matters of inheritance, and remain\nexclusively in the families with which they originate.\n\n\n\n\n\n\n\n\nTHE PROPHECIES OF KEAULUMOKU.\n\n\nCHARACTERS.\n\n Kahekili, moi of Maui.\n Kalaniopuu, king of Hawaii.\n Namahana, widow of Kamehamehanui.\n Keeaumoku, a royal chief of Hawaii.\n Kahanana, a warrior of Waihee.\n Mahihelelima, governor of Hana, Maui.\n Kaahumanu, daughter of Keeaumoku.\n Kameeiamoku and\n Kamanawa, brothers of Keeaumoku.\n Kiwalao, son of Kalaniopuu.\n Keaulumoku, the poet-prophet of Hawaii.\n Kamehameha I., the conqueror of the group.\n Keoua, half-brother of Kiwalao.\n Keawemauhili, a royal chief of Hawaii.\n\n\n\n\nTHE PROPHECIES OF KEAULUMOKU.\n\nTHE CAREER OF KEEAUMOKU, THE PRINCE-SLAYER AND KING-MAKER.\n\n\nI.\n\nThe days had just begun to lengthen after the summer solstice of\n1765 when a great grief fell upon the royal court of the island of\nMaui. Kamehamehanui, the king, had died very suddenly at Wailuku,\nwhich had been his favorite place of residence, and his brother and\nsuccessor, Kahekili, had removed his court to Lahaina. The bones of\nthe dead king had been carefully secreted, the customary mourning\nexcesses had been indulged in, and many new apportionments of lands\nhad been made in accordance with the bequests of the deceased moi\nand the will of his successor.\n\nKamehamehanui was an amiable sovereign, but his reign was not as\nsuccessful as that of his father, Kekaulike. His right to the sceptre\nhad been contested by his brother, Kauhia, and he was secured in it\nonly through the efforts of Alapainui, the king of Hawaii. Subsequently\nKalaniopuu, the successor of Alapainui, wrested from him the district\nof Hana and the celebrated fortress of Kauwiki, and retained possession\nof both at the time of Kamehamehanui's death. The lands of the district\nmight have been recaptured, perhaps, but the fortress commanding them\nwas well-nigh impregnable, and Hana remained a dependency of Hawaii.\n\nKamehamehanui's political wife was his half-sister Namahana, with\nwhom he had two children; but as both of them died in their infancy,\nhis brother, Kahekili, succeeded him as moi of the island by common\nconsent. After the death of his brother, Kahekili at once removed his\ncourt to Lahaina, where the customary period of mourning was concluded.\n\nIt was while the members of the royal family were still in mourning at\nLahaina that a distinguished stranger suddenly landed, with a number\nof personal attendants, and presented himself at court. His double\ncanoe bore the ensign of an alii, and his garb and bearing showed\nhim to be of the higher nobility. His age was perhaps thirty years,\nalthough he looked somewhat older. He was over six feet in height, and\nwell proportioned. His face was handsome, and his hair and beard were\nclosely cropped. He was clad in a maro and short feather mantle, and\naround his head was bound a single fold of yellow kapa. By a cord of\nhair was suspended from his neck a palaoa, or carved whale's tooth, and\nhis left wrist was ornamented with a bracelet of curious shells. He was\ncourageous, courtly, and in his best moods agreeable and captivating,\nand was a splendid representative of the rude chivalry of his time.\n\nAs he stepped ashore and proceeded to the royal mansion, way was\nrespectfully made for him, even as a stranger of distinguished bearing,\nand his name secured him admission at once to the presence of Kahekili,\nwho welcomed him to Lahaina, and set apart ample accommodations for\nhimself and lodgings for his attendants.\n\nWho was this stranger? He was no common chief who would have thus\npresumed to present himself at the court of the moi of Maui and\nexpect the courtesy of royal entertainment. Two generations before\nLonoikahaupu, who had peacefully inherited the sovereignty of the\nwestern side of the island of Kauai, while the noted Kualii, of Oahu,\nretained possession of the remainder, paid a royal visit of state\nto the windward islands of the group. His blood was of the best in\nthe archipelago, and his equipment and retinue were brilliant and\nimposing. He embarked with a number of large double canoes, the\nroyal kaulua being over eighty feet in length, and was attended by\na company of skilled musicians and dancers. He also took with him\nhis chief navigator, priest and astrologer, and a corps of personal\nattendants in keeping with his rank.\n\nIn turn he visited Oahu, Maui and Molokai, where he was entertained\nwith distinguished honors, and then set sail for Hawaii, of which\nKeawe was then king. Touching at Hilo, he found that the royal court\nhad been temporarily established in Kau, and thither he proceeded,\nto pay his respects to Keawe and his beautiful but volatile wife\nand half-sister, Kalani-kauleleiaiwi. He was becomingly received\nand entertained by the royal couple, and spent some weeks in the\nenjoyment of the festivities arranged for his amusement. The result\nwas that the queen became enamored of the handsome Kauaian king,\nwho was duly recognized at once as one of her husbands.\n\nFrom this union a son was born, who was named Keawepoepoe, when the\nfather returned to Kauai and there remained. This son grew to manhood,\nand by marriage with Kumaiku, of the royal line of Maui, became the\nfather of the three distinguished chiefs who, with Keawe-a-Heulu, were\nthe leading captains of Kamehameha in the conquest of the group at\nthe close of the eighteenth century. One of these sons of Keawepoepoe\nwas Keeaumoku, the Warwick of his time, the slayer and maker of kings.\n\nKeeaumoku's first effort in king-making occurred in 1754. On the\ndeath, in that year, of his uncle Alapainui, and the succession of\nhis cousin Keaweopala to the Hawaiian throne, he became dissatisfied\nwith his allotment of lands and raised the standard of revolt in\nKekaha. Defeated, he fled in his canoes to Kau, where Kalaniopuu had\nfor some years maintained himself in independence of Alapainui. Joining\ntheir forces, they marched northward, defeated and slew Keaweopala in\nKona, and Kalaniopuu, who was the grandson of Keawe and had a valid\nclaim to the sovereignty, was proclaimed moi of Hawaii.\n\nIt is probable that Keeaumoku's services were substantially rewarded by\nKalaniopuu; but in his early years he was turbulent and hot-tempered,\nand in 1765 he found a pretext for hurling defiance at the king and\nfortifying himself in the northern part of Kohala. Kalaniopuu promptly\nplaced himself at the head of an adequate force, took the fort by\nassault, and crushed the rebellion with a single blow. But Keeaumoku\nescaped over the pali alone, reached the beach, secured a canoe and\npaddled out to sea. Night coming on and the skies being clouded,\nhe lost his way and nearly perished through thirst and hunger; but\nhe finally reached Lanai, where he found friends, and not long after\nsailed for Maui in a well-equipped double canoe and a respectable\nretinue of attendants. He landed at Lahaina, and the reader need not\nbe told that the distinguished stranger who so suddenly presented\nhimself at the court of Kahekili, as already mentioned, was Keeaumoku.\n\nThe occupation of the district of Hana by the king of Hawaii was\na source of irritation to Kahekili, and he welcomed Keeaumoku, not\nmore as an enemy of Kalaniopuu than as a chief who might be useful\nto him in the war which he then meditated for the recovery of the\ncaptured territory.\n\nBut Keeaumoku was not content to subsist upon the favor of Kahekili. In\nhis veins ran the blood of kings, and his pride rebelled against a\nlife of dependence, however attractive it might be made for him. But\nhe was without available lands or revenues, for his rebellion against\nKalaniopuu had deprived him of both, notwithstanding his inalienable\nlanded rights in South Kona, and he began to cast about for the means\nof raising himself again to the dignity of a landed chief.\n\nHis eyes soon fell upon the comely Namahana, widow of Kamehamehanui. To\nher belonged the fair and fertile lands of Waihee. But she was the\ninheritance of Kahekili, whose purpose it was to accept her as a\nwife at the end of her period of mourning. This must have been known\nto Keeaumoku, who was thoroughly acquainted with royal customs of\nhis time; yet he paid such court to the sorrowing dowager, and so\nsweetly mingled his protestations of love with her sighs of grief,\nthat she became his wife without consulting with the moi.\n\nKahekili was naturally enraged at the union, and was about to manifest\nhis displeasure in a manner dangerous to Keeaumoku, when Namahana\nretired with her new husband to her estates at Waihee. Kahekili's first\nimpulse was to follow and slay them both; but as Namahana was popular\nwith the nobility, and Kahekili had not been in power long enough to\nbe quite sure of the fealty of the chiefs, he discreetly concluded\nto leave to the future the punishment of the offending couple.\n\nTaking up his residence at Waihee, Keeaumoku enlarged and beautified\nhis grounds and buildings, and established a petty court of princely\netiquette and appointments. He was fond of display, and soon attracted\nto Waihee many of the more accomplished young chiefs of the island. The\nmother and two of the brothers of Namahana attached themselves to the\nhousehold, and a number of Molokai chiefs, despoiled of their lands\nby the king of Oahu, became his retainers. He had carefully trained\nbands of musicians and dancers, and his entertainments were frequent\nand bountiful.\n\nIn the midst of this semi-royal gayety and splendor Kahekili quietly\ncrossed the mountains and temporarily established his court at\nWailuku, but a few miles from Waihee. He had heard of Keeaumoku's\nroyal style of living, and desired to learn from personal observation\nwhether it was inspired by an innocent love of display or designs\nmore ambitious. As Keeaumoku had rebelled against two successive\nHawaiian sovereigns, and boldly seized the widow of a king in the\nvery household of her royal claimant and protector, Kahekili had\nreason to regard him with suspicion, and a week's stay at Wailuku,\nduring which reserved courtesies had been exchanged between them,\nconvinced him that Keeaumoku was a dangerous subject. But how was he\nto be dealt with? He had committed no act of treason, and an assault\nupon him would not be sustained by the chiefs.\n\nIn this dilemma Kahekili resorted to strategy. He induced Kahanana,\na resolute warrior and subordinate land-holder of Waihee, to embroil\nKeeaumoku in a difficulty with his own people. To this end Kahanana\ncomplained--probably without cause--that he had been frequently\nneglected by the servants of Keeaumoku in the distribution of fish\nafter fortunate catches, and urged his grievance with so good a showing\nof sincerity that many of his friends stood prepared to espouse his\nquarrel. This done, he armed himself for battle, and, the following\nnight, killed three of Keeaumoku's laborers. Being attacked in return,\nhe was at once supported by a party of warriors secretly detailed for\nthat purpose by Kahekili, and a general fight resulted, which lasted in\na desultory way for three or four days. In the end, however, Keeaumoku\nand his party were overpowered and compelled to seek safety in flight.\n\nKeeaumoku and Namahana, with her mother and two brothers, and a\nconsiderable following of chiefs and retainers, escaped over the\nEka mountains and embarked for Molokai. But Kahekili was not content\nwith the escape of Keeaumoku from Maui. He resolved to destroy him,\nand soon after invaded Molokai with a large force. Keeaumoku and his\nallies met the invaders in war-canoes as they approached the shore. A\ndesperate sea-fight followed, which was continued long into the night\nby torchlight; but Keeaumoku was again defeated, and with difficulty\nescaped to Hana with Namahana and her relatives.\n\nThis placed Keeaumoku beyond the reach of Kahekili, for that district\nof Maui was still under Hawaiian control; but in escaping from one\nenemy he was compelled to throw himself upon the mercy of another. He\nwas hospitably received, however, by Mahihelelima, the governor\nof the district, and was so far forgiven by Kalaniopuu as to be\npermitted to remain under the protection of the fortress of Kauwiki,\nwhere for some time, in the shaded valleys at the base of Haleakala,\nhe found a respite new to his turbulent life.\n\n\n\n\nII.\n\nIn a secluded valley within sight of the fortress of Kauwiki, with a\nfew devoted friends and attendants, Keeaumoku and his family lived\nunmolested and almost unnoticed for several years. It was a season\nof peace between Hawaii and Maui, and Keeaumoku spent his days in\ndreaming of wars to come, and political changes that would place him\nagain in a position more consistent with his rank. He made spears\nand battle-axes, and laid them away; he constructed canoes and housed\nthem near the neighboring beach.\n\nHe loved his wife, who was content to share his exile, and when,\nin 1768, a daughter was born to him, Keeaumoku felt that the gods\nwere smiling upon him once more, and took courage. It is said that\nthe child was born with a yellow feather in her hand--a symbol of\nroyalty--and she was named Kaahumanu and tenderly cared for.\n\nIn 1775 Kalaniopuu, king of Hawaii, suddenly appeared in the district\nof Hana with a considerable force, and began to ravage the neighboring\nlands of Kaupo. Kahekili promptly met and repulsed him, however,\nand he returned to Hana and abandoned the campaign by re-embarking\nwith his shattered army for Hawaii. Keeaumoku took no part in\nthe brief struggle, and was disappointed that nothing decisive\nhad been accomplished. The death of either of the two sovereigns\nengaged would have been to him a signal of deliverance. But he was\nnot disheartened. He knew the war would soon be resumed on a grander\nscale, and found partial contentment in the hope that it would result\nin changes favorable to his fortunes.\n\nExasperated at his defeat, Kalaniopuu spent nearly two years in\npreparing for a crushing invasion of Maui. In honor of his war-god,\nKaili, he repaired and put in order two heiaus, and instructed his\nhigh-priest, Holoae, to maintain continuous religious services,\nand exert his highest powers to accomplish the defeat and death of\nKahekili. He landed with six heavy divisions of warriors on the\nsouthern coast of Maui, but was defeated with great slaughter in\nthe neighborhood of Wailuku, and compelled to sue for peace. With\nhim were the two brothers of Keeaumoku, Kameeiamoku and Kamanawa,\nwho attended the young Prince Kiwalao in his visit of conciliation\nto Kahekili after the battle.\n\nKalaniopuu returned to Hawaii with what remained of his army, and\nthe next year again invaded Maui, and for several months carried on\na desultory warfare with Kahekili in the several districts of the\nisland. He was assisted by the governor of Hana, and was able for\nsome time to maintain a foothold in Hamakualoa and elsewhere.\n\nKeeaumoku offered his services to neither side, but remained a quiet\nand almost unobserved spectator of the hostile movements which at\nintervals convulsed the island, and sometimes swept past the very\ndoor of his exile home in Hana. The proper time for him to act had\nnot yet arrived, and years of solitude had schooled him to patience.\n\nIt was during this campaign that Captain Cook, the celebrated English\nexplorer, arrived off the coast of Maui with the two vessels under his\ncommand, exhibiting faces that were new to the natives, and ships which\nseemed to be the ocean palaces of their gods. This was in November,\n1778. In January of that year Cook had touched the group for the\nfirst time. He had landed at Kauai and Niihau, and had now returned\nfrom the Arctic seas to winter among the Hawaiian Islands.\n\nAbandoning the fruitless war, Kalaniopuu returned to Hawaii with\nhis invading army. During the campaign of the year before he had\nbeen assisted to the extent of a battalion of warriors by Kahahana,\nking of Oahu. Among the followers of the Oahuan moi at that time\nwas the celebrated poet and prophet Keaulumoku. He was a native of\nNaohaku, in the Hamakua district of Hawaii, and was distantly related\nto Kahekili, being a son of a cousin of Kekaulike, the father of\nKahekili. From his youth he was dreamy and psychologic, and spent\nhis time in roaming among the hills, watching the stars and listening\nto the music of the ocean. Some years before he had become attached\nto the court of Kahahana, and had followed that sovereign to Maui in\n1777. He remained on the island after the return of Kahahana to Oahu,\nand the year following, when Kalaniopuu again invaded Maui, the poet\nwas found among his household.\n\nAlthough but sixty-two years of age, in appearance Keaulumoku was much\nolder. His eyes were bright, but his form was bent, and his white hair\nand beard swept his shoulders. When he sang all listened, and his wild\nutterances were treasured up and repeated as inspirations from the\ngods. He was known on all the islands of the group, and it was safe\nfor him to travel anywhere. He had been a friend of Keeaumoku, many\nyears before, on Hawaii, and when he learned, during the campaign of\n1778, that the unfortunate chief was an exile in Hana and had ceased\nto be accounted among the leaders of the time, he resolved to visit\nand console him.\n\nWithout making his purpose known to any one, Keaulumoku crossed the\nmountains, and, the third day, stood before his friend in Hana. Their\ngreeting was affectionate, and after eating they sat down and wailed\nover Keeaumoku's misfortunes. Then Namahana came with stately grace\nto welcome the old poet, bringing with her Kaahumanu, who was then a\nbright-eyed child of ten. He kissed the hand of Namahana, advising\nher to be of good cheer, and, embracing the child and looking into\nher eyes, told her that his dreams that night should be of her. And so\nthey were, for the next morning he solemnly sang in the shade of the\npalms that Kaahumanu would be loved by a chief of renown and become\nthe wife of a king.\n\n\"And what of her father?\" inquired Keeaumoku. \"Is he to rot with his\nspears in Hana?\"\n\n\"No,\" replied the poet, promptly. \"The great work of Keeaumoku's life\nis still before him. He will become the slayer of princes and maker\nof kings.\"\n\n\"One have I already helped to royal honors,\" returned the chief,\ndoubtingly, \"and by his favor I am stifling here in Hana.\"\n\n\"Another and a greater is still to follow, in whose service Keeaumoku\nwill die in peace,\" answered the poet.\n\n\"Who is the coming hero?\" inquired the chief.\n\n\"You will not mistake him when you meet,\" was the evasive reply.\n\n\"And when will that be?\" ventured Keeaumoku.\n\nNo reply being made, the chief continued:\n\n\"Well, no matter when; I have learned to be patient!\"\n\nThe predictions of the poet extended no farther; but his words cheered\nthe heart of Keeaumoku, and when he left for Lahaina the next day,\ngrateful eyes followed his footsteps far into the mountains.\n\nReturning to Hawaii after his unsuccessful campaign of 1778, Kalaniopuu\nremained for a time in Kona, and after the death of Captain Cook,\nin February, 1779, removed his court to Kohala, taking with him the\npoet Keaulumoku. The next year, feeling his end approaching--for he\nwas nearly eighty years of age--Kalaniopuu set his kingdom in order by\nproclaiming his son Kiwalao as his successor, and naming his nephew,\nKamehameha, as the custodian of his war-god. He then put down the\nrebellion of Imakakaloa in Kau, and, after changing residences two or\nthree times for his health, finally died at Kailikii, in January, 1782.\n\nA few months before the death of Kalaniopuu, Kahekili, learning of\nthe failing health of his old opponent, prepared for the recovery\nof the district of Hana, which had been for nearly forty years under\nHawaiian rule. Marching into the district and investing the fortress\nof Kauwiki, he finally reduced it by cutting off its water-supply,\nand Eastern Maui again became a part of the dominions of the moi of\nMaui. This occurred about the time of the death of Kalaniopuu.\n\nBut what became of Keeaumoku and his family, whose home for years\nhad been among the hills of Hana? Learning of the meditated invasion\nof the district, and unwilling to trust himself to the mercy of\nKahekili, Keeaumoku fled with his family to the almost barren island\nof Kahoolawe, where he lived in seclusion until after the fall of\nKauwiki and death of Kalaniopuu, when he boldly returned to Hawaii,\nquietly settled on his old and inalienable estates at Kapalilua, in\nSouth Kona, and awaited the development of events, which he plainly\nperceived were rapidly and irresistibly tending toward wide-spread\nrevolution and disorder. For more than fifteen years he had heard\nthe clash of arms only at a distance, and he yearned for the shouts\nof battle and the music of marching columns.\n\nThe mourning for Kalaniopuu continued for many weeks, and\nrumors unsatisfactory to the Kona chiefs were afloat concerning\nthe new moi's proposed division of the lands subject to royal\napportionment. Preparations for the burial of the bones of the deceased\nking were finally completed. In double canoes, one of them bearing\nthe corpse of his royal father, Kiwalao set sail with a large party of\nchiefs, warriors and retainers for Honaunau. There it was his purpose\nto deposit the remains in the neighboring burial-place of Hale-a-Keawe,\nsacred to the ashes of Hawaiian kings, and then proceed with the\nredivision of such of the lands of the kingdom as were at his disposal.\n\nWhen off Honokua the second day, Keeaumoku came down from Kapalilua\nand boarded the fleet. His avowed purpose was to wail over the body\nof Kalaniopuu. His return to Hawaii had become generally known,\nand Kiwalao regarded with a curiosity not unmixed with suspicion the\nwarring and impetuous chief, who had been first the friend and then\nthe enemy of his father, and who had suddenly emerged at a critical\nmoment full-armed from the obscurity of years.\n\nWhat was the object of Keeaumoku's visit to the mourning fleet? Was\nhe anxious, on the eve of stirring events, to behold the face of the\nyoung king, remembering the words of Keaulumoku, \"You will know him\nwhen you meet\"? Perhaps. But, whatever may have been his original\npurpose in visiting the fleet, when he left, in keeping with the\nturbulent instincts of his life, his thoughts were aglow with projects\nof rebellion.\n\nHastening to Kehaha, where his brothers, Kameeiamoku and Kamanawa,\nwith Kamehameha, Kekuhaupio and other chiefs, were in council,\nKeeaumoku informed them that the destination of Kiwalao was Kailua,\nwhich place he would proceed to occupy after depositing the royal\nremains at Honaunau. This information, he declared, was given to him\nby one of Kiwalao's attendants.\n\nNot doubting the truth of Keeaumoku's story, and believing it to be\nthe purpose of Kiwalao to occupy the entire district of Kona, which\nembraced lands not subject to royal disposal, the assembled chiefs\nmoved with their followers and occupied quarters in the neighborhood\nof Honaunau.\n\nKeeaumoku now became a leading spirit in the events which rapidly\nfollowed. The funeral cortege landed at Honaunau, the remains of the\ndead king were ceremoniously entombed at Hale-a-Keawe, and Kiwalao\nascended a platform, and to the assembled chiefs proclaimed the will\nof his father. In the divisions of lands that followed the Kona chiefs\nwere not consulted; nor does it appear that they were additionally\nprovided for, and Keeaumoku had little difficulty in persuading them\nthat they had been treated with intended disrespect and hostility.\n\nIn an interview with Kiwalao, Kamehameha was coolly received, and\nthe disaffected chiefs began to prepare for battle. They selected\nKamehameha as their leader, and for some days there was a vigorous\nmustering of forces on both sides. An attack was finally made by the\nrebellious chiefs, and a battle of some magnitude ensued. Keeaumoku\nwas again in his element. His voice was heard above the din of battle,\nand his famished weapons drank their fill of blood. Entangled with\nhis spear, he fell upon the rocky ground. Several warriors rushed\nupon him. Two of them attacked him with daggers, while a third struck\nhim in the back with a spear, exclaiming, \"The spear has pierced the\nyellow-backed crab!\"\n\nKiwalao, not far distant, witnessed the encounter, and called to\nthe assailants of Keeaumoku to secure his palaoa, or ivory neck\nornament. The attention of Kamanawa was attracted to the struggle,\nand he sprang with a few followers to the assistance of his brother,\ndriving back his assailants. At that moment Kiwalao was struck in\nthe temple with a stone, and fell stunned to the ground. Observing\nthe circumstance, Keeaumoku crawled to the fallen king, and, with a\nknife edged with sharks' teeth, cut his throat.\n\nWith the death of Kiwalao the rout of his army became general. The\nvictory made Kamehameha master of the districts of Kona, Kohala and\nHamakua, while Keoua, the brother of Kiwalao, held possession of\nKau and Puna, and Keawemauhili declared himself independent of both\nin Hilo.\n\nKeeaumoku's brilliant part in this first of the battles of the period\nfor the sovereignty of Hawaii established him at once in the favor of\nKamehameha, and raised him high in the esteem of the distinguished\nchiefs whose valor ennobled the closing years of barbaric supremacy\nin the group.\n\n\n\n\nIII.\n\nWar soon occurred between Kamehameha and the independent chiefs\nof Hilo and Kau, but, as no marked advantages to either side\nresulted, Kamehameha established his court at Halaula, in Kohala,\nand occupied himself in improving the condition of his people. During\nthe campaign he had met with some reverses, but Keeaumoku's faith\nin the final triumph of his great leader remained unshaken through\nevery disaster. He thought he saw in him that captain, greater than\nKalaniopuu, of whom the poet dreamed in Hana, and was soon after\nconfirmed in the belief by the definite prophecy of Keaulumoku.\n\nRestlessly roaming from place to place, the old singer finally\nselected a temporary abode near Halaula, shortly after the removal\nof the court of Kamehameha to that village. There he was frequently\nvisited by Keeaumoku, sometimes accompanied by Kaahumanu, who was\nbudding into an attractive womanhood, and sometimes by Namahana, who\nregarded him with a reverence due to one whose utterances seemed to\nbe inspired by the gods.\n\nSince the death of Kalaniopuu the voice of Keaulumoku had been\nsilent. He mourned over the distracted condition of the island,\nand sympathized with the people in their enforced warfare with each\nother. Vainly had he sought to penetrate the mists of desolation and\ndisorder, and catch a glimpse of what was beyond. No light had come\nto him through the clouds; to his prayers no answering voice had\nwhispered in his dreams.\n\nBut the curtain was raised for him at last, and, as the shades of\nthe future trooped before him in awful pantomime, in a voice wild\nas the winds sweeping through the gorge of Nuuanu he chanted the\nprophetic mele of Hau-i-Kalani. After describing the horrors of the\ncivil war then desolating the island, he concluded by predicting that\nKamehameha would triumph over his enemies, and in the end be hailed\nas the greatest of Hawaiian conquerors.\n\nThe chant created great enthusiasm among the followers of\nKamehameha. Keeaumoku listened to it with rapt attention, and at its\nconclusion stooped over the old poet and said:\n\n\"I asked you a question in Hana, which you did not answer then. Is\nit answered now?\"\n\nKeaulumoku looked into the face of the chief for a moment as if to\ncollect his thoughts, and then dreamily replied:\n\n\"It is answered!\"\n\n\"Such was my thought,\" returned the chief. \"I have some rare dainties\nfrom the sea. Come and eat with me to-night, and I will ask to be\ntaught the mele you have just chanted.\"\n\nKeaulumoku made no reply, and Keeaumoku walked slowly toward the\npalace, trying to remember the words of the poet which had so thrilled\nhis listeners.\n\nWhat occurred between Keeaumoku and the old poet during their repast\nthat evening will never be known; but certain it is that henceforth\nKeeaumoku never doubted the final success of Kamehameha, and when, in\nthe summer of 1785, the latter retired discomfited from an invasion of\nHilo, Keeaumoku smiled as he said to his chief: \"Thus far you have only\nskirmished with your enemies; you will win when you fight battles!\"\n\nIn 1784 Keaulumoku died. For months the old poet had lived alone\nin a hut near Kauhola. He avoided company and seldom spoke to any\none. Feeling his end approaching, he one day announced that the evening\nfollowing he would chant his last mele. Hundreds collected around\nhis hut at the time appointed. They did not enter, but sat down,\nconversing in whispers, and respectfully waited.\n\nAn hour passed, and another, but the old singer did not make\nhis appearance. Finally the mat which served as a door was drawn\naside, and Keaulumoku's white head and bent form were seen in the\nopening. Seating himself within view of all, he began to chant a\nmele in tremulous tones. As he proceeded his voice became louder,\nand every word was breathlessly listened to. He spoke of the coming\nconquest of the group by Kamehameha, whom he designated as the son\nof Kahekili, and also as \"the lone one.\" He also predicted the early\nextinction of the Kamehameha dynasty, the domination of the white race,\nthe destruction of the temples, and finally the gradual death of the\nHawaiian people. Concluding his chant, the old seer raised his hands\nas if to bless his listeners, and fell back dead. A great wail went\nup from the people, and they tenderly bore the body of the dead poet\nto the heiau, where it was accorded the burial rites of a prophet.\n\nMuch of the last prophecy of Keaulumoku was preserved and repeated,\nand by conversing with the many who listened to it Keeaumoku managed\nto secure a satisfactory version of the final song of the dying poet.\n\nFrom the first of Kamehameha's battles Keeaumoku had not doubted\nthe triumph of that chief over all adversaries in the end, and\neagerly grasped at every circumstance calculated to strengthen the\nconviction. So believing, his way seemed to be clear.\n\nBut what of Kaahumanu, whose promised lover was to be a chief of\nrenown, and whose husband was to be a king? She was an attractive\nmaiden of seventeen, and a few months after the death of Keaulumoku,\nand while Kamehameha was engaged in peaceful pursuits at Halaula, her\nfather suddenly brought her to court. Fresh, sparkling and graceful,\nand related to the royal lines of Maui and Hawaii, she attracted the\nimmediate attention of Kamehameha, and he disposed of the claims of\nher many suitors at once by making her his wife.\n\nThere was little in the appearance of the great chief to please the\neye of a girl of seventeen. His features were rugged and irregular,\nand he held in contempt the courtly graces which imparted a charm\nto the intercourse with each other of the nobility of the time. He\nwas already the husband of two recognized wives; but Kaahumanu was\nambitious, and, with admiration but no affection for him, she consented\nto become his wife.\n\nKeeaumoku was now persistent in inspiring Kamehameha with the thought\nof becoming the master of the group. He recited to him the prophetic\nchants of Keaulumoku, and brought to him the favoring auguries of\nthe kaulas.\n\nAn unsuccessful attempt to recover the district of Hana in 1786\nwas followed in 1790 by another invasion of Maui, when Kamehameha\ncompletely subjugated the island, and then turned his attention to\nKeoua, the independent chief of Kau, who had slain the chief of Hilo\nand assumed the sovereignty of the southern districts of Hawaii.\n\nThe war with Keoua continued for more than a year, and every effort of\nKamehameha to crush this last of his rivals on Hawaii was successfully\nresisted. For nine years Keoua had maintained himself against the\npower of Kamehameha, and still remained master of Kau and the most\nof Puna. Treachery was finally resorted to, and Keoua fell.\n\nThe old temple of Puukohola had been partially rebuilt, and a noted\nseer had predicted that its completion would give to Kamehameha the\nundisputed sovereignty of Hawaii. The temple was hastily finished,\nand Keoua was invited to a conference with his opponent at Kawaihae,\nwith the view, he was led to believe, of peacefully settling their\ndifferences. Nearing the shore of the place of meeting, where he saw\nand exchanged greetings with Kamehameha, he was about to land when\nKeeaumoku met him in a canoe and treacherously assassinated him,\nand his body was taken to the newly-completed temple and sacrificed\nto the war-god of his betrayer.\n\nKeoua was a brave, noble, and magnanimous chief, and the apologists\nof Kamehameha have not succeeded in relieving him from the odium\nof Keeaumoku's cowardly act. He was the half-brother of Kiwalao,\nand his death left Kamehameha the master of Hawaii.\n\nTruly, as predicted by the seer, had Keeaumoku become the slayer\nof princes and the maker of kings. But his work was not yet\ncompleted. Kamehameha was the sovereign of Hawaii, but the conquest of\nthe group was still before him. Every circumstance, however, conspired\nin his favor. Kahekili, the warlike king of Maui and conqueror of\nOahu, died in 1794, and a rupture had occurred between his successor\nand Kaeo, the moi of Kauai.\n\nEverything being in readiness, early in 1795 Kamehameha invaded Oahu\nwith a mighty army, defeated and subsequently captured and sacrificed\nto his war-god King Kalanikupule, and shortly after received the\nsubmission of the moi of Kauai--thus becoming the acknowledged master\nof, and for the first time in their history consolidating under one\ngovernment, the several islands of the Hawaiian group.\n\nThe prophecies of Keaulumoku have all been fulfilled. Keeaumoku, the\nslayer of princes and maker of kings, died peacefully as governor of\nthe windward islands in 1804. Kaahumanu became the wife of a king,\nand died as chief counsellor of the islands in 1832. The temples\nof the Hawaiian gods were destroyed immediately after the death of\nKamehameha, in 1819, and but a tenth of the number of natives found\non the islands at the close of the last century are now left to sing\nof the achievements of their ancestors, who first made their home\nin the group when the Roman Empire was falling to pieces under the\nassaults of Northern barbarism.\n\n\n\n\n\n\n\n\nTHE CANNIBALS OF HALEMANU.\n\n\nCHARACTERS.\n\n Kalo Aikanaka, or Kokoa, a cannibal chief.\n Kaaokeewe, or Lotu, a lieutenant of Kokoa.\n Palua, daughter of Kokoa.\n Kaholekua, wife of Lotu.\n Napopo, brother of Kaholekua.\n\n\n\n\nTHE CANNIBALS OF HALEMANU.\n\nA POPULAR LEGEND OF THE SEVENTEENTH CENTURY.\n\n\nI.\n\nAlthough barbarous to the extent to which a brave, warm-hearted and\nhospitable people were capable of becoming, every social, political\nand religious circumstance preserved by tradition tends to show that at\nno period of their history did the Polynesians proper--or the Hawaiian\nbranch of the race, at least--practise cannibalism. In their migrations\nfrom the southern coasts of Asia to their final homes in the Pacific,\nstopping, as they did, at various groups of islands in their voluntary\nor compulsory journeyings, the Polynesians must have been brought in\ncontact with cannibal tribes; but no example ever persuaded them into\nthe habit of eating human flesh, or of regarding the appetite for it\nwith a feeling other than that of aversion and disgust. In offering a\nhuman sacrifice it was customary for the officiating priest to remove\nthe left eye of the victim after the lifeless body had been deposited\nupon the altar, and present it to the chief, who made a semblance of\neating it. Even as learned and conscientious an inquirer as Judge\nFornander has suggested that this custom was possibly the relic of\na cannibal propensity existing among the Polynesian people far back\nin the past. The assumption is quite as reasonable that the rite was\neither a simple exhibition of bravado, or the expression of a desire\non the part of the chief to thereby more strictly identify himself\nwith the offering in the eyes of the gods.\n\nSeveral traditions have come down the centuries referring to the\nexistence of cannibal tribes or bands at one time or another in\nthe Hawaiian archipelago, particularly on the islands of Oahu and\nKauai, and harrowing stories of their exploits are a part of the\nfolk-lore of the group. But in every instance the man-eaters are\nspoken of as foreigners, who came from a land unknown, maintained\nlocal footholds for brief seasons in mountain fastnesses, and in\nthe end were either exterminated or driven from the islands by\nthe people for their barbarous practices. It is difficult to fix,\neven approximately, the period of the earlier of these occurrences,\nas they are mentioned in connection with ruling chiefs whose names do\nnot appear in the chronological meles surviving the destruction of the\nancient priesthood. Instead of being foreigners, it is not improbable\nthat the cannibals referred to in some of the traditions were the\nremnants of a race of savages found on one or more of the islands of\nthe group when the first of the Polynesians landed there. This, it\nmay be presumed, was somewhere near the middle of the fifth century\nof the Christian era.\n\nIt has generally been assumed by native historians that the ancestors\nof the Hawaiian people found the entire group uninhabited at the time\nof their arrival there. The bird, the lizard and the mouse, with an\ninsect life confined to few varieties, were the sole occupants of\nthat ocean paradise, with its beautiful streams, its inviting hills,\nits sandal forests, its cocoa and ohia groves, its flowering plains,\nits smiling valleys of everlasting green. But the interval between the\nfifth century and the eleventh--between the first and second periods\nof Polynesian arrival--is a broad blank in the legendary annals of\nHawaii, and the absence of any record of the circumstance cannot be\nsatisfactorily accepted as evidence that, on arriving at the group\nfrom the southern islands, the Polynesians of the fifth century did\nnot find it sparsely occupied by an inferior and less capable people,\nwhom they either affiliated with or destroyed. In some of the meles\nvague references are made to such a people, and ruins of temples are\nstill pointed out as the work of the Menehunes--a half-mythical race\nor tribe, either from whom the Hawaiians descended, or with whom they\nwere in some manner connected in the remote past.\n\nTo whatever period, however, many of these stories of cannibalism may\nrefer, circumstances tend to show that the legends connected with the\nman-eaters of Halemanu are based upon events of comparatively recent\ncenturies. The natives, who still relate fragments of these legends to\nthose whom curiosity prompts to visit the cannibals' retreat near the\nnorthern coast of Oahu, generally refer the adventures described to\nthe early part or middle of the eighteenth century, and a half-caste\nof intelligence informed the writer that his grandfather had personal\nknowledge of the cannibal band. Although the sharpness of the details\npreserved indicates that their beginning could not have been very\nmany generations back, the occupation of Halemanu by Aikanaka and\nhis savage followers could have occurred scarcely later than the\nlatter part of the seventeenth century--probably during the reign of\nKualii or his immediate successor, somewhere between the years 1660\nand 1695. At that time Oahu was governed by a number of practically\nindependent chiefs, whose nominal head was the governing alii-nui of\nthe line of Kakuhihewa, of whom Kualii was the great-grandson.\n\nIt will therefore be assumed that it was near the close of the\nseventeenth century that Kalo Aikanaka, with two or three hundred\nfollowers, including women and children, landed at Waialua, on the\nnorthern coast of Oahu, and temporarily established himself on the\nsea-shore not far from that place. Ten years before, more or less,\nhe had arrived with a considerable party at Kauai from one of the\nsouthern islands--which one tradition does not mention. The strangers\ncame in double canoes, and, as they were in a starving condition, it\nwas thought that they had been blown thither by adverse winds while\njourneying to some other islands. They were hospitably received and\ncared for by the people of Kauai, and for their support were given\nlands near the foot of the mountains back of Waimea. In complexion\nthey were somewhat darker than the Kauaians, but otherwise did not\ndiffer greatly from them either in dress, manners, modes of living\nor appearance. They knew how to weave mats, construct houses of\ntimber and thatch, make spears and knives, and hollow out canoes of\nall dimensions. They were familiar with the cocoanut and its uses,\nand required no instruction in the cultivation of kalo or taro. They\nwere expert fishermen, and handled their weapons with dexterity. Their\nlanguage, however, was entirely different from that of the Kauaians;\nbut they soon acquired a knowledge of the latter, and in a short time\ncould scarcely be distinguished from the natives of the island.\n\nAlthough known as Kalo Aikanaka by the natives, the real name of\nthe chief of the strangers was Kokoa. The name of his principal\nlieutenant or adviser, which is given as Kaaokeewe by tradition,\nwas Lotu, or Lotua. Kokoa was of chiefly proportions, and his\nmuscular limbs were tattooed with rude representations of birds,\nsharks and other fishes. His features were rather of the Papuan\ncast, but his hair was straight, and the expression of his face was\nnot unpleasant. The appearance of Lotu, on the contrary, was savage\nand forbidding. His strength was prodigious, and he made but little\ndisguise of his lawless instincts. The wife of Kokoa had died during\nthe passage to Kauai, leaving with him a daughter of marriageable\nage named Palua. Tradition says she was very beautiful, and wore\nnecklaces and anklets of pearls. Her eyes were bright, her teeth were\nwhite, and the ends of her braided hair touched her brown ankles as\nshe walked. Lotu was married, but without children. He did not like\nthem, and more than one, it is said, had been taken from the breast\nof Kaholekua and strangled.\n\nThe strangers brought with them two or three gods, and made others\nafter their arrival. They knew nothing of the gods of the Kauaians,\nand preferred to worship their own. To this the natives did not object;\nbut in the course of time they discovered that their tabu customs,\neven the most sacred, were not observed by the strangers. Their\nwomen were permitted to eat cocoanuts, bananas, and all kinds of\nflesh and fish, including the varieties of which native females were\nnot allowed to partake. Fearing the wrath of the gods, the chief of\nthe district visited Kokoa and requested him to put a stop to these\npernicious practices among his people. He promised to do so, and for\na time they ceased; but the offenders soon fell back into their old\nhabit of indiscriminate eating, and the chief again visited Kokoa,\nprepared to put his previous request into the form of an order. The\norder was given, but not with the emphasis designed by the chief in\nmaking the visit, for he then met Palua for the first time, and found\nit difficult to speak harshly to the father of such a daughter. In\nfact, before he left the chief thought it well to leave the matter\nopen for further explanation, and the next day returned to make it,\nand to ask Kokoa, as well, to give him the beautiful Palua for a\nwife. Father and daughter both consented, and within a few days\nPalua accompanied the chief home as his wife. There, at least, it\nwas expected that Palua would respect the tabus she had violated\nbefore her coming, and the chief appointed a woman to instruct her\nthoroughly in the regulations applicable to her changed condition. She\npromised everything, but secretly complied with no requirement. The\nchief implored her to obey the mandates of the gods, and sought to\nscreen her acts from the eyes of others; but her misdemeanors became\nso flagrant that they at last came to the knowledge of the high-priest,\nand her life was demanded. Her husband would have returned Palua to her\nfather, but the priest declared that her offences had been so wanton\nand persistent that the gods would be satisfied with nothing short\nof her death, and she was therefore strangled and thrown into the sea.\n\nLearning of the death of his daughter, Kokoa in his rage slew a near\nkinsman of the chief and made a feast of his body, to the great delight\nof his followers. They were cannibals, but the fact was not known to\ntheir neighbors, as they had thus far restrained their appetites for\nhuman flesh, and avoided all mention to others of their propensity\nfor such food. Their relish for it, however, was revived by the feast\nprovided by the wrath of Kokoa, and they were not sorry to leave the\nlands they had been for some time cultivating back of Waimea, and\nfind a home in the neighboring mountains, where they could indulge\ntheir savage tastes without restraint.\n\nLocating in a secluded valley in the mountains of Haupu, Kokoa and\nhis people remained there for several years. They cultivated taro and\nother vegetables, and for their meat depended upon such natives as\nthey were able to capture in out-of-the-way places and drag to their\novens. Suspected of cannibalism, they were finally detected in the\nact of roasting a victim. Great indignation and excitement followed\nthis discovery, and the chief of the district called for warriors to\nassist him in exterminating the man-eaters. But Kokoa did not wait\nfor a hostile visit. His spies informed him of what was occurring\nin the valleys below, and he hastily dropped down to the opposite\ncoast, seized a number of canoes at night, and with his followers\nimmediately set sail for Oahu. The party first landed at Kawailoa;\nbut a Kauaian on a visit to that place recognized one of their canoes\nas the property of his brother, and was about to appeal to the local\nchief, when they suddenly re-embarked and coasted around the island to\nWaialua, where they found a convenient landing and concluded to remain.\n\n\n\n\nII.\n\nWe now come to the final exploits of Kokoa and his clan in Oahu. It is\nprobable that they did not remain long in the immediate neighborhood\nof Waialua, where the people were numerous and unoccupied lands were\nscarce. Sending their scouts into the mountains in search of a safe\nand uninhabited retreat, one of exceptional advantages was found in\nthe range east of Waialua, some eight or ten miles from the coast,\nand thither they removed. The spot selected has since been known as\nHalemanu. Before that time it was probably without any particular\nname. It is a crescent-shaped plateau of two or three hundred acres,\ncompletely surrounded by deep and almost precipitous ravines, with the\nexception of a narrow isthmus, scarcely wide enough for a carriage-way,\nconnecting it with a broad area of timberless table-land stretching\ndownward toward the sea.\n\nNature could scarcely have devised a place better fitted for defence,\nand Kokoa resolved to permanently locate there. Near the middle of\nthe plateau he erected a temple, with stone walls two hundred feet by\nsixty, and twenty feet in height. This structure was also designed\nas a citadel, to be used in emergencies. About fifty paces from the\ntemple was the hale of the chief--a stone building of the dimensions\nof perhaps fifty feet by forty. It was divided into three rooms by\nwicker partitions, and roofed with stout poles and thatch. Between this\nbuilding and the temple was a large excavated oven, with a capacity for\nroasting four or five human bodies at the same time, and a few paces\nto the westward was the great carving-platter of Kokoa. This was a\nslightly basin-shaped stone rising a foot or more above the surface,\nand having a superfice of perhaps six by four feet. A little hewing\nhere and there transformed it into a convenient carving-table, from\nwhich hundreds of human bodies were apportioned to his followers by\nKokoa, who reserved for himself the hearts and livers, as delicacies to\nwhich his rank entitled him. The lines of the buildings described may\nstill be traced among the tall grass, and the oily-appearing surface\nof the carving-table, known as \"Kalo's ipukai\" bears testimony to this\nday to the use made of it by the cannibals of Halemanu. The platter\nis now almost level with the surface of the ground, and its rim has\nbeen chipped down by relic-hunters, but time and the spoliations of\nthe curious have not materially changed its shape.\n\nHaving provided the plateau with these conveniences and the huts\nnecessary to accommodate his people, Kokoa next put the place in\na condition for defence by cutting the tops of the exposed slopes\nleading to it into perpendicular declivities, and erecting a strong\nbuilding covering the width and almost entire length of the narrow\nback-bone connecting it with the plain below. There was then no means\nof reaching the plateau except by a path zigzagging down the upper\nside to the timbered gulches beyond, or by the trail passing directly\nthrough the building occupying the apex of the isthmus.\n\nOf this entrance Lotu, the savage lieutenant of Kokoa, was made the\ncustodian. And there he sat in all weather, watching for passers,\nthe most of whom, if acceptable, he found a pretext for slaying and\nsending to the great oven of his companions. His almost sleepless\nwatchfulness was due less to a disposition to serve others than to\nhis merciless instincts, which found gratification in blood-letting\nand torture. Tradition says there was a hideous humor in the manner\nin which he dealt with many of his victims. In allowing them to pass\nhe inquired the objects of their visits either to the plateau or the\ngulches beyond. They informed him, perhaps, that they were in quest\nof hala leaves, of poles for huts, of wood for surf-boards, of small\ntrees for spears, or of flints for cutting implements, as the case may\nhave been. When they returned he examined their burdens closely, and\nif aught was found beyond the thing of which they were specifically\nin search--even though so trifling an object as a walking-staff, or\na twig or flower gathered by the way--he denounced them as thieves\nand liars, and slew them on the spot.\n\nIn this manner many hundreds of people were slain and eaten; but as\nno one ever returned to tell the story of what was transpiring at\nHalemanu, the cannibals remained for some time undisturbed. But if\ntheir real character was not known, their isolation and strange conduct\ngradually gained for them the reputation of being an evil-minded and\ndangerous community, and visitors became so scarce at length that Lotu\nfound it necessary to drop down into the valleys occasionally in search\nof victims. Nor were these expeditions, which demanded great caution,\nalways successful; and when they failed, Lotu sometimes secretly\nkilled and sent to the oven one of his own people, with faces mutilated\nbeyond recognition. Among these were all of his own relatives and two\nof the three brothers of his wife. To escape the fate of the others,\nthe surviving brother, whose name was Napopo, fled to Kauai.\n\nIn physical strength Napopo was scarcely less formidable than Lotu;\nbut he was young in years, and lacked both skill and confidence in\nhis powers. To supply these deficiencies, and prepare himself for\na successful encounter with Lotu, which he resolved to undertake\nin revenge for the death of his brothers, he sought the most expert\nwrestlers and boxers on Kauai, and learned from them the secrets of\ntheir prowess. He trained himself in running, swimming, leaping,\nclimbing, and lifting and casting great rocks, until his muscles\nbecame like hard wood, and his equal in strength and agility could with\ndifficulty be found on all the island. And he skilled himself, also,\nin the use of arms. He learned to catch and parry flying spears, and\nhurl them with incredible force and precision. From the sling he could\nthrow a stone larger than a cocoanut, and the battle-axe he readily\nwielded with one hand few men were able to swing with two. Having\nthus accomplished himself, and still distrustful of his powers,\nhe made the offer of a canoe nine paces in length to any one who in\na trial should prove to be his master either in feats of strength\nor the handling of warlike weapons. Many contested for the prize,\nbut Napopo found a superior in no one.\n\nDuring the contests a strong man, with large jaws and a thick neck,\ncame forward and challenged Napopo to compete with him in lifting heavy\nburdens with the teeth. The bystanders were amused at the proposal,\nand Napopo was compelled by their remarks and laughter to accept it,\nalthough he regarded it as frivolous. Fastening around his middle a\ngirdle of cords, he cast himself on the ground and said to the man:\n\"Now with your teeth lift me to the level of your breast.\" Stooping\nand seizing the girdle in his teeth, the man with a great effort\nlifted Napopo to the height demanded. The other was then girded in\nthe same manner. He seemed to be confident of victory, and said to\nNapopo, as he threw himself at his feet: \"You will do well if you\nraise me to the level of your knees.\" Napopo made no reply, but bent\nand gathered the girdle well between his teeth, and raised the body\nto the height of his loins. \"Higher!\" exclaimed the man, thinking\nthe strength of his antagonist was even then taxed to its utmost;\n\"my body is scarcely free from the ground!\" He had scarcely uttered\nthese words before Napopo rose erect, and with a quick motion threw\nhim completely over his head. Bruised and half-stunned by the fall,\nthe man struggled to his feet, and, with a look of wonder at Napopo,\nhurriedly left the place to escape the jeers of the shouting witnesses\nof his defeat.\n\nNow confident of his strength and satisfied with his skill,\nNapopo returned to Oahu in the canoe which so many had failed to\nwin. Landing at Waialua, he by some means learned that his sister,\nKaholekua, the wife of Lotu, had been killed by her husband. Arming\nhimself with a spear and knife of sharks' teeth, Napopo proceeded to\nHalemanu. Arriving at the house barring the entrance to the stronghold,\nhe was met at the door by Lotu. Their recognition was cold. The eyes\nof Lotu gleamed with satisfaction. No longer intimidated, as in the\npast, Napopo paid back the look with a bearing of defiance.\n\n\"Leave your spear and enter,\" said Lotu, curtly.\n\nNapopo leaned his spear against the house and stepped within,\nobserving, as he did so, that Lotu in his movements kept within reach\nof an axe and javelin lying near the door.\n\n\"Where is Kaholekua?\" inquired Napopo.\n\n\"There,\" replied Lotu, sullenly, pointing toward a curtain of mats\nstretched across a corner of the room.\n\nWithout a word Napopo stepped to the curtain and drew it aside. He\nexpected to find his sister dead, if at all, but she was still\nliving, although lying insensible from wounds which seemed to be\nmortal. With a heart swelling with rage and anguish, he closed the\ncurtain and returned to the door. He could not trust himself to speak,\nand therefore silently stepped without, in the hope that Lotu would\nleave his weapons and follow him. To this end he stood for a few\nminutes near the entrance, as if overwhelmed with grief, when Lotu\ncautiously approached the door. Advancing a step farther, Napopo\nsuddenly turned and seized him before he could reach his weapons,\nand a desperate bare-handed struggle followed. Both were giants,\nand the conflict was ferocious and deadly. From one side to the\nother of the narrow isthmus they battled, biting, tearing, pulling,\nbreaking, with no decided advantage to either; but the endurance of\nNapopo was greater than that of his older antagonist, and in the end\nhe was able to inflict injury without receiving dangerous punishment\nin return. Both of them were covered with blood, and their maros had\nbeen rent away in the struggle, leaving them perfectly nude.\n\nAlthough Napopo had in a measure overpowered his mighty adversary,\nhe found it difficult to kill him with his naked hands. He could tear\nand disfigure his flesh, but was unable to strangle him or break\nhis spine. He therefore resolved to drag him to the verge of the\nprecipice, and hurl him over it into the rocky abyss below. Struggling\nand fighting, the edge of the gulf was reached, when Lotu suddenly\nfastened his arms around his antagonist, and with a howl of desperation\nplunged over the brink. Dropping downward to destruction together,\nLotu's head was caught in the fork of a tree near the bottom of the\ndeclivity and torn from the body, and Napopo, clasped in the embrace\nof the lifeless but rigid trunk, fell dead and mangled among the\nrocks of the ravine still farther down.\n\nRecovering her consciousness during the battle, Kaholekua dragged\nherself from the house just in time to witness the descent of the\ndesperate combatants over the precipice. Approaching the verge,\nshe uttered a feeble wail of anguish and plunged headlong down the\ndeclivity, her mangled remains lodging within a few paces of those\nof her husband and brother.\n\nThe conclusion of these tragical scenes was observed by a party from\nthe plateau above--one tradition says by Kokoa himself. However this\nmay be, the cannibal chief concluded that Halemanu was no longer\na desirable retreat, and a few days after crossed the mountains to\nWaianae with his remaining followers, and soon thereafter set sail\nwith them for other lands. What became of the party is not known;\nbut with their departure ends the latest and most vivid of the several\nlegends of cannibalism in the Hawaiian archipelago.\n\n\n\n\n\n\n\n\nKAIANA, THE LAST OF THE HAWAIIAN KNIGHTS.\n\n\nCHARACTERS.\n\n Kalaniopuu, king of Hawaii.\n Kolale, wife of Kalaniopuu.\n Kiwalao, son of Kalaniopuu, and his successor.\n Liliha, wife of Kiwalao.\n Keopuolani, daughter of Kiwalao.\n Keoua, half-brother of Kiwalao.\n Keawemauhili, uncle of Kiwalao.\n Kamehameha I., successor of Kiwalao.\n Keeaumoku,\n Kameeiamoku and\n Kamanawa, brothers and chiefs of Hawaii.\n Kaahumanu, one of the wives of Kamehameha I.\n Kahekili, king of Maui.\n Kalanikupule, king of Oahu, son of Kahekili.\n Kaeo, king of Kauai.\n Kamakahelei, queen of Kauai.\n Imakakaloa, chief of Puna.\n Kalaimoku, a distinguished chief.\n Kakuhaupio, a counsellor of Kamehameha I.\n Kaiana, one of the captains of Kamehameha I.\n Kepupuohi, wife of Kaiana.\n Nahiolea, brother of Kaiana.\n\n\n\n\nKAIANA, THE LAST OF THE HAWAIIAN KNIGHTS.\n\nKAMEHAMEHA, KAAHUMANU, CAPTAIN COOK, AND THE FINAL CONQUEST.\n\n\nI.\n\nAmong the distinguished Hawaiian chiefs connected with the final\nconquest and consolidation of the group by Kamehameha the Great,\nand standing in the gray dawn of the close of the eighteenth century,\nwhen the islands were rediscovered by Captain Cook and tradition began\nto give place to recorded history, was Kaiana-a-Ahaula. He was one\nof Kamehameha's greatest captains, and the events of his life, which\nclosed with his death in the last battle of the conquest, embrace one\nof the most interesting periods in Hawaiian history. After giving to\nthe conqueror his best energies for years, and faithfully assisting in\ncementing the foundations of his greatness, he turned against him on\nthe very eve of final triumph, and perished in attempting to destroy\nby a single blow the power he had helped to create.\n\nWhat was it that caused Kaiana to turn his spear in hopeless\ndesperation against his victorious chief, to whom the gods and their\nprophets had promised everything? Had not Pele destroyed his enemies\nwith fire and smoke? and had not Keaulumoku, the inspired bard of\nNaohaku, chanted the fadeless glory of his triumphs? The war-god of\nLiloa--the fateful Kaili--led the van of his conquering columns, and\nKalaipahoa, the poison god of Molokai, was among the deities of his\nhousehold. The high-priest Hewahewa, who traced his sacerdotal line\nback to Paao, was his mediator in the temples, and every voice from\nthe anu was a note of encouragement and promise of victory. The great\nchiefs of Hawaii were his friends, and his war-canoes cruised almost\nunopposed throughout the eight Hawaiian seas. Musket and cannon had\nbeen added to his weapons of war, and white men had enlisted to some\nextent in his service. But, with all these advantages and assurances\nof success, Kaiana suddenly threw defiance in his face and became\nhis open enemy.\n\nBy some the defection of Kaiana has been attributed to cold-blooded\nand unprovoked treachery; by others to an assumption by Kaiana that\nby blood Kamehameha was not entitled to the sovereignty of the group,\nand that his defeat in Oahu would dispose of his pretensions in that\ndirection, and possibly open to himself a way to supreme power; and\nby still others to the jealousies of Kamehameha, which rendered the\nlife of Kaiana no longer safe in his service. By these it is claimed\nthat Kamehameha was jealous, not only of the growing military fame\nof Kaiana, but of a suspected regard of his favorite wife, Kaahumanu,\nfor the handsome and distinguished chief. And this, indeed, as shown by\nnative and other testimony, seems to have been the leading if not sole\ncause of the estrangement between Kamehameha and his great captain.\n\nIn the council of chiefs on the island of Molokai, to which Kaiana\nwas not invited, and which he had reason to believe had decreed his\ndeath, ambition was the crime which Kamehameha imputed to him, when\nin truth the real and unmentioned offence was his suspected intimacy\nwith Kaahumanu. And so it will appear that women's eyes in Hawaii,\nas elsewhere, have in all ages swayed the hearts and nerved the arms\nof the greatest, and not unfrequently changed the current of vital\npolitical events.\n\nBut, before bringing Kaiana full into the light, it is proper that some\nreference should be made to the great chief under whose banners he so\nstubbornly fought, and against whose authority he finally rebelled;\nand in doing so it will be interesting, perhaps, to glance briefly\nat certain prominent events connected with the rediscovery of the\nislands by Captain Cook, the assumption of the sovereign authority\nof Hawaii by Kamehameha, and the final consolidation of the several\nislands of the group under one central government.\n\nKamehameha was a man of tremendous physical and intellectual\nstrength. In any land and in any age he would have been a leader. The\nimpress of his mind remains with his crude and vigorous laws, and\nwherever he stepped is seen an imperishable track. He was so strong of\nlimb that ordinary men were but children in his grasp, and in council\nthe wisest yielded to his judgment. He seems to have been born a\nman and to have had no boyhood. He was always sedate and thoughtful,\nand from his earliest years cared for no sport or pastime that was\nnot manly. He had a harsh and rugged face, less given to smiles than\nfrowns, but strongly marked with lines indicative of self-reliance\nand changeless purpose. He was barbarous, unforgiving and merciless to\nhis enemies, but just, sagacious and considerate in dealing with his\nsubjects. He was more feared and admired than loved and respected;\nbut his strength of arm and force of character well fitted him for\nthe supreme chieftaincy of the group, and he accomplished what no\none else could have done in his day.\n\nKamehameha was born at Kohala, Hawaii, in November, 1740. His father\nwas Keoua, half-brother of Kalaniopuu, and nephew of Alapainui,\nwho was at that time king of Hawaii. His mother was Kekuiapoiwa,\na granddaughter of Kalanikauleleiaiwi, who was a sister of Keawe,\nthe previous moi of the island. This sister was the mother of\nAlapainui by a chief of the Mahi family of Kohala. With another\nhusband--Lonoikahaupu, a tabu chief of Kauai--she became the mother of\nKeawepoepoe, who was the father of Keeaumoku, Kameeiamoku and Kamanawa,\nwho, with Keawe-a-Heulu, were the principal chiefs and supporters of\nKamehameha in his conquest of the group. By a Kauai wife Lonoikahaupu\nbecame the grandfather of Kaumualii, the last independent sovereign of\nKauai, and grandfather of Kapiolani, the present queen of the islands.\n\nKeawe, the previous king of Hawaii, had four recognized wives, and\ntwo others whose names have not been preserved by tradition. One of\nthem was the mother of Ahaula, who was the father of Kaiana. On the\ndeath of Keawe his two elder sons lost their lives in a struggle for\nthe mastery, and Alapainui, the son of the sister of Keawe, and who\nthrough his father was chief of Kohala, assumed the moiship, and, after\na few battles, peacefully maintained his claim to it. Having secured\nthe sovereignty of the island, he invited to court the elder sons of\nhis two deceased half-brothers, and there maintained them until one of\nthem died and the other rose in rebellion against him. These two sons\nwere Kalaniopuu, who was king of the island at the time of the arrival\nof Captain Cook in 1778, and Keoua, the father of Kamehameha. The\nmother of these wards of Alapainui was Kamakaimoku, a chiefess of\nOahu. Their fathers having been brothers, and Kamakaimoku being the\nmother of both, they bore to each other the mixed relationship of\nhalf-brother and cousin. She also became the wife of Alapainui, and\nby him the mother of Manoua, who was the grandmother of Kekuaokalani,\nthe last distinguished champion of idolatry in 1819.\n\nTo this record of the tangled relationships of the chiefly families of\nthe group at that period may be added the intimations of tradition that\nPeleioholani, a chief of Kauai, was the actual father of Kalaniopuu,\nand that Kahekili, the moi of Maui, was the real father of Kamehameha;\nand in proof of the latter the acts and admissions of Kahekili are\ncited. But these scandals may very properly be dismissed as the\noffspring of the hatred and jealousies of later years.\n\nKamehameha was born at Kohala while Alapainui was there with his court,\nsuperintending the collection of a mighty fleet for the invasion of\nMaui. It was a stormy night, and the first sounds that greeted the\nears of the infant chief were the howling of the winds and the din of\nwarlike preparations. On the night of its birth the child was stolen\nfrom its mother's side and carried away by Naeole, the chief of Halawa,\nand for some days nothing was heard of it. The father searched and\nthe mother wailed, but the infant could not be found. It was finally\ndiscovered, however, and Naeole, instead of being punished for the\ntheft, was allowed to keep possession of the child until it was five\nyears old, when it was taken to the court of Alapainui and there reared\nas became a prince. Tradition assigns no reason for the theft of the\nchild, or for the retention of it for five years by the kidnapper;\nbut, whatever may have been the reason, it is manifest that Naeole's\noffence was considered neither flagrant nor unusual.\n\nWhen Kamehameha reached the age of twelve or fourteen years, his\nfather, Keoua, suddenly died, and a suspicion became current that he\nhad been either poisoned or prayed to death through the instrumentality\nof Alapainui. This suspicion seems to have been shared by Kalaniopuu,\nand believing, or assuming to believe, that his own life was in danger,\nhe withdrew from the court and attempted to take with him Kamehameha;\nbut in this he was frustrated. A fight occurred at Piopio while the\nbody of Keoua was lying there in state, and Kalaniopuu was driven\nto his war-canoe, in which he escaped. This act placed him in open\nrevolt against his royal uncle, and he prepared to sustain it. Forces\nwere hastily gathered on both sides, and after a few battles, in which\nKalaniopuu was generally unsuccessful, he retired to the district of\nKau, and declared himself the independent sovereign of the southern\nportion of the island. For some reason Alapainui did not disturb his\nrebellious nephew farther, but spent the two remaining years of his\nlife in Hilo and Waipio, the residence of many of the ancient mois.\n\nWhen Alapainui died he was succeeded by his son\nKeaweopala. Dissatisfied with his allotment of lands, Keeaumoku, a\nnephew of the dead king, rebelled against the new moi, but was defeated\nand compelled to seek safety with Kalaniopuu, whom he found already in\nthe field, intent upon contesting the sovereignty of the island with\nKeaweopala. The two joined forces, and met and defeated the royal army\nin Kona. Keaweopala was slain in battle, and Kalaniopuu was declared\nmoi of Hawaii. Young Kamehameha was taken to the court of his royal\nuncle, and educated in all the princely accomplishments of the period.\n\nAlthough it is probable that Kamehameha took part in some of the\nearlier wars of Kalaniopuu, he makes his first prominent appearance\nin tradition as a military leader in about 1775, in a battle on Maui,\nbetween Kalaniopuu and Kahekili, the moi of that island, or of the\ngreater portion of it. Kalaniopuu was defeated, but the conduct\nof Kamehameha was notably cool and sagacious. It is reasonable to\nbelieve that he also took part in the disastrous campaign of the\nfollowing year, when the army of Kalaniopuu was almost annihilated\non the lowlands near Wailuku.\n\nThis battle was one of the most sanguinary spoken of in Hawaiian\ntradition. Kalaniopuu invaded the island with six heavy divisions of\nwarriors of all arms. The members of the royal family were formed\ninto a life-guard called Keawe, while the nobles entitled to the\nprivilege of eating at the same table with the king composed two\ndistinct brigades, known as Alapa and Piipii. A landing was effected\non the southern side of the island. The headquarters of Kahekili were\nat Wailuku, between which and the coast stretched a slightly elevated\nsandy plain.\n\nThe Alapa took the advance, and, without waiting for support, pushed\nboldly on toward Wailuku. This brigade was the flower of the Hawaiian\narmy. It was composed of eight hundred men, each one of whom was of\nnoble blood. They were all large men of nearly equal stature, and\ntheir spears were of equal length. Marching shoulder to shoulder, with\nfeather capes and plumed helmets, tradition describes their advance\nas a spectacle such as had never before been witnessed. But Kahekili\nwas not appalled at the sight. He permitted them to approach within\na mile or more of Wailuku, when he suddenly precipitated upon them a\nforce of four or five thousand spears. The battle was a slaughter. The\nAlapa refused to yield or retreat, and of the eight hundred helmeted\nchiefs but two escaped to tell the tale of the slaughter of their\ncomrades. But a single prisoner was taken, and he died of his wounds\nbefore he could be despatched in form and offered in sacrifice. It\nwas historic ground. On the sandy plain many battles had before been\nfought, and near and above it was the sacred burial-place of Iao,\nwhere had been deposited the bones of many of the ancestors of the\nbattling chiefs.\n\nThe next day a general battle was fought on the same ground, and\nKalaniopuu was defeated. But he was not crushed. The loss of life\nhad been great on both sides, and a temporary peace was established\non the condition that the Hawaiian army should at once be withdrawn\nfrom Maui. The suspension of hostilities was secured partly through\nthe instrumentality of the wife of Kalaniopuu, Kalola, who was the\nfull sister of Kahekili.\n\nBut this peace was of short duration. Scarcely a year elapsed before\nKalaniopuu again invaded Maui, where he continued to hold a fortified\npossession in Hana, and began to ravage its coasts. Without decisive\nresults, the campaign extended into months, Kalaniopuu maintaining\na foothold in Hamakualoa, but being unable to extend his conquests\ngreatly beyond it.\n\n\n\n\nII.\n\nIt was during the indecisive campaign just referred to that Captain\nCook--having a few months before touched at Kauai and Niihau--returned\nto the Hawaiian group from the Arctic Ocean, and anchored off the coast\nof Maui, where he freely communicated with the wondering natives,\nand exchanged courtesies with Kalaniopuu and his principal chiefs,\nincluding Kamehameha.\n\nIt is now admitted that the Hawaiian group was first discovered by\nJuan Gaetano, a Spanish navigator, in 1555, while on a voyage from\nthe western coast of Mexico to the Moluccas, or Spice Islands; but\nthe secret was kept from the world, and the first European to touch\nat the islands, to communicate with the natives and make his discovery\nknown, was Captain Cook.\n\nIn the hydrographic bureau of the naval department of the Spanish\ngovernment exists an old manuscript chart pretty correctly locating\nthe group and crediting Gaetano with the discovery. He named the\nislands Islas de Mesa, or Table Islands. It is probable that he\nmade a landing on one of the islands with a few of his crew, since\ntradition refers to the sudden appearance of white men at about that\nperiod; but if he did land he left no record of the circumstance,\nand it is not shown that he ever returned to the group, or that any\nof his countrymen profited by the discovery. It has been claimed that\nCaptain Cook was directed to the islands by an old Spanish chart of\nwhich he had in some manner become possessed; but his own evidence,\nas well as that of his officers, favors the assumption that the\nrediscovery of the islands by him was accidental.\n\nEarly in December, 1777, Captain Cook, with the British national ships\nResolution and Discovery, left the Society group for the northwest\ncoast of America. On inquiry the natives of Bolabola Island informed\nhim that they knew of no lands north or northwest of them, and it is\nnot probable that he expected to meet with any; but after a voyage\nof sixteen days he discovered Christmas Island, and on the 18th\nof January, 1778, sighted Oahu, of the Hawaiian group, and to the\nnorthward of it Kauai. He first landed at the latter island, where he\nwas well received by the natives. He was believed to be their god Lono,\nwhose return to the group had been promised, and divine honors were\naccorded him. His ships were provided with everything they required,\nand the fairest women of the island, including the daughter of the\nqueen, were sent to greet and welcome him.\n\nHe next visited Niihau, where he was received in the same hospitable\nmanner, and on the 2d of February, without visiting the other islands\nof the group, proceeded on his voyage toward Behring's Strait in\nsearch of a northwest passage to the Atlantic. The approach of winter\nputting an end to further explorations in the north, he returned to\nthe islands, and on the 26th of November, 1778, sighted Maui, and\nthe next day his ships were visited by hundreds of natives. The news\nof his previous visit to Kauai and Niihau had spread throughout the\ngroup, and he was treated with the greatest friendship and hospitality.\n\nThree days later, when off the northwest coast of Maui, he was\nceremoniously visited by Kalaniopuu, and six or eight chiefs,\nKamehameha among them, accompanied him almost to Hawaii, when they\nleft in their canoes, which had been taken in tow, and returned to\nMaui, to the great relief of their friends.\n\nBeating around the coasts of Hawaii, it was not until the 17th of\nJanuary, 1779, that the vessels came to anchor in Kealakeakua Bay,\non the western side of the island. They were at once crowded with\nnatives, and the high-priest came aboard, recognized Cook as the god\nLono, and threw over his shoulders the sacred mantle of red. In the\nafternoon Cook went ashore, and in a neighboring temple permitted\nhimself to be publicly and ceremoniously worshipped. Meantime the\nvessels were abundantly and gratuitously supplied with pigs, poultry,\nfruits and vegetables, and the officers and crews were treated with\nthe greatest kindness.\n\nOn the 24th of January Kalaniopuu returned from Maui, and on the 26th\npaid the ships a formal visit. The visit was returned, and Cook,\nas before, was received on shore with divine honors, against which\nhe offered no protest. He was placed among the gods in the temple,\nand sacrifices were offered to him as one of the Hawaiian Trinity.\n\nHow were the devotion and kindness of the simple natives requited? By\neating out the substance of the people, violating the tabus of\nthe priests and trampling upon the edicts of the king. Cook became\nexacting, dictatorial and greedy, and from his conduct it almost\nseemed that he began to consider himself in reality the god for whom\nhe was mistaken by the superstitious natives.\n\nUnder the circumstances, his departure for the leeward islands of the\ngroup, on the 4th of February, was regarded with satisfaction by the\nnatives; but the vessels encountered a storm, and on the 11th returned\nto Kealakeakua Bay for repairs. Their reception was much less jubilant\nthan before, and not a canoe went off to greet their return. However,\nKalaniopuu visited the ships the next day, and permitted the natives\nto resume intercourse with them.\n\nBut it was plain that the feelings of the people had undergone a\nchange. They found that the white strangers had appetites like\nthemselves, and were just as subject to bodily ills. They also\ndiscovered that they were selfish, unjust and overbearing, and were not\nentitled to the consideration with which they had been treated. Petty\nbickerings began to occur, and finally a young chief named Palea was\nknocked down with a paddle by an English sailor while attempting to\nsave his canoe from wanton damage.\n\nIn retaliation Palea stole a boat from one of the ships. Cook\ndemanded its restoration, but, as it had been hastily broken up\nfor its iron nails and fastenings, Kalaniopuu could not, of course,\nreturn it. Thereupon Cook ordered a blockade of the harbor, resulting\nin the killing of a prominent chief who attempted to enter it, and\nthen landed with an armed boat's crew with the view of seizing and\nholding the king as security for the return of the missing boat.\n\nKalaniopuu was in the act of peacefully accompanying Cook to one\nof his vessels in the harbor, and had reached a point not far from\nthe landing, when the brother of the chief who had been killed\nin attempting to enter the harbor angrily approached to demand an\nexplanation. By this time a large crowd of natives had surrounded the\nking, and believing, no doubt, that the intentions of the chief were\nhostile, Cook drew a pistol and fired upon him, and the next moment\nshot and killed a native who had assaulted him with a stone. He also\nstruck with his sword a chief named Kanaina. The latter seized and\nheld him.\n\nBelieving Cook to be a god, it was not thought that he could be\nkilled. Struggling to free himself, he must have received a wound\nfrom some quarter, for he sank to the earth with a groan. The groan\nwas fatal to him. \"He is not a god! he groans!\" exclaimed the people,\nand without hesitation they slew him at once.\n\nFire was immediately opened upon the natives from the boat, and shortly\nafter with cannon from the vessels in the harbor. Consternation\nseized the people huddled on the beach. Many were killed, and the\nmost of the remainder fled to the hills, taking with them the body of\nCook. A party of carpenters and sail-makers, at work some distance\naway, became involved in the struggle, but the most of them escaped\nto the ships through the kind offices of friendly chiefs.\n\nThe bones of the unfortunate captain were stripped of their\nflesh, as was then the custom, and divided among a few prominent\nchiefs. Kamehameha, it is said, received the hair. A few days after,\nin response to the request of Captain King, such of the bones as\ncould be recovered were brought on board the Resolution, by order\nof Kalaniopuu, and committed to the deep with military honors. The\nships then left Kealakeakua Bay, and after touching at Oahu, Kauai\nand Niihau, finally sailed northward on the 15th of March, leaving\nbehind them a train of evils which a full century of time has failed\nto eradicate.\n\n\n\n\nIII.\n\nAbandoning his campaign in Maui, Kalaniopuu, who was nearly eighty\nyears of age and quite feeble, removed his court to Kohala after the\ndeath of Captain Cook, and subsequently to Waipio, where he remained\nfor some months. Desiring to settle the succession while he lived, he\ncalled his high chiefs together and proclaimed his son Kiwalao as his\nheir and successor in the government and the supervision of the tabus,\nand Kamehameha as the custodian of his war-god Kaili, to which duty\nthe heiau of Moaula, in Waipio, was formally dedicated after extensive\nrepairs. A temple was also consecrated to the same god in Hilo.\n\nShortly after Imakakaloa, who had raised the standard of revolt in\nPuna, was captured after a stubborn war and condemned to be sacrificed\nat the temple of Pakini. In the absence of Kalaniopuu the performance\nof the ceremonies devolved upon Kiwalao. First in order came the\nofferings of pigs and fruits, to be followed by the body of the\nrebel chief; but while Kiwalao was making the first of the offerings,\nKamehameha seized the body of the chief, offered it in sacrifice and\nthen dismissed the assembly.\n\nAs the sacrifice was to the war-god Kaili, of which he was the\ncustodian, Kamehameha doubtless claimed and boldly assumed the right to\nconduct the ceremonies himself. But the daring act of insubordination\ncreated an intense excitement at the royal court, many regarding it\nas little less than rebellion, and Kalaniopuu advised Kamehameha to\nretire to Kohala for a season, as he could not answer for his safety\nin Waipio. He accepted the advice of his uncle, and, taking with\nhim his wife Kalola, his brother Kalaimamahu and the war-god Kaili,\nremoved to his patrimonial estates at Halawa, in Kohala, where he\nremained until the death of Kalaniopuu, which shortly occurred.\n\nEarly in 1782 Kalaniopuu died, and his body was brought to Honaunau\nfor interment in the sacred burial-place of Hale-a-Keawe. Fearful\nthat the division of lands which usually followed the installation of\na new moi would not be satisfactory, several prominent chiefs, among\nthem Kamehameha, repaired to Honaunau to assist in the interment of\nthe dead king and listen to the proclamation of Kiwalao. After the\nbody had been deposited Kiwalao ascended a platform and informed\nthe assembled chiefs that, by the will of his royal father, the\nsovereignty of Hawaii had been bequeathed to him, and the custody\nof the war-god Kaili to Kamehameha. No other chief was mentioned as\nhaving been provided for, and profound dissatisfaction followed.\n\nAt an awa party in the evening Kiwalao declined to drink of the\nawa prepared by Kamehameha, as custom rendered it proper that he\nshould do. By Kekuhaupio, the aged counsellor of Kamehameha, the\nbowl was struck from the hand of another to whom it had been passed\nuntasted by Kiwalao, and Kamehameha and his friend abruptly left\nthe house. An open rupture followed the division of lands soon after\nmade, and Kamehameha was forced to take up arms against Kiwalao by the\ndisaffected chiefs. He was made their leader, and around him rallied\nthe chiefs of Kona, Kohala and Hamakua, while Kiwalao was generally\nsustained by the chiefs of Hilo, Puna and Kau.\n\nAfter hasty preparations on both sides a battle was fought at Hauiki,\nin which Kiwalao was slain. The royal army was routed, and Keoua, the\nhalf-brother of Kiwalao, fled to Kau, where he declared himself king\nof Hawaii, while Keawemauhili, the uncle of the dead king, who was\nallowed to escape owing to his extremely high rank, retired to Hilo\nand set up an independent government of his own. After the death of\nKiwalao, Keopuolani, his infant daughter, whose mother had fled with\nher to Kahekili, moi of Maui, was the only one whom Keawemauhili was\nwilling to recognize, and three distinct factions began to struggle\nfor the mastery of the island.\n\nWhile a desultory warfare was being carried on by the three rival\nchiefs of Hawaii, during which Kamehameha was steadily growing in\nstrength, a new element of military and naval power made its appearance\nin the group, and became an important factor in the political changes\nthat speedily followed. In 1786 the first foreign vessels, after the\ndeparture of the Resolution and Discovery, touched at the islands,\nand during the year following American, English, French, Spanish and\nPortuguese merchant-men in considerable numbers visited the group,\nand the people began to supply themselves with knives, axes, cloths,\nbeads and other articles of foreign manufacture, and the chiefs with\nswords, guns, powder and lead and other warlike materials. Payment\nfor these articles was made to some extent in pigs, fowls, fruits and\nvegetables, but principally in sandal-wood, in which the mountainous\ndistricts of the islands abounded, and which found a ready market\nin China. Many deserting sailors entered the service of the chiefs\nof Oahu and Hawaii, and to a less extent of the other islands, and\nbecame the instructors of the natives in the use of fire-arms; and\nKamehameha was especially fortunate in securing the services of Isaac\nDavis and John Young, who took an active part in the campaigns of the\nfinal conquest. Young married into a native family of consequence,\nand became the grandfather of the late queen-dowager Emma, widow of\nKamehameha IV.\n\nIn 1790 Kamehameha, during a temporary cessation of hostilities on\nHawaii, invaded Maui with a large force. To the expedition Keawemauhili\nhad been in some manner induced to contribute a battalion of\nwarriors. In retaliation for this showing of friendship for Kamehameha,\nKeoua invaded Hilo, defeated and killed Keawemauhili, and assumed\nthe sovereignty of that district. Nor did he stop there. During the\nabsence of Kamehameha he overran the districts of Hamakua and Kohala,\nand was in the act of possessing himself of the whole island when\nKamehameha abruptly left Maui, which he had completely subjugated,\nand returned to Hawaii.\n\nKaiana had been left to guard the district of Kona during the absence\nof Kamehameha, and that was the only division left unoccupied by\nKeoua. Kamehameha landed with his forces at Kawaihae, and Keoua fell\nback with his army to Paauhau. There and at Koapapa a two days' battle\nwas fought, when Keoua retreated to Hilo, and Kamehameha retired to\nWaipio to recruit his losses.\n\nStopping for a few days to divide the lands of the district among\nhis chiefs, Keoua started on his return to Kau. His path led by the\ncrater of Kilauea. His army, marching in three divisions, encamped\non the mountains, the central division finding quarters not far from\nthe crater. Before morning an eruption occurred, and four hundred\nwarriors were suffocated. This was considered a special visitation of\nthe wrath of Pele, the goddess of the volcano, and she was thereafter\ndeemed to be the friend of Kamehameha.\n\nFor a year or more continuous efforts to crush the power of Keoua were\nmade by Kamehameha. Kaiana operated against him in Kau, and Keeaumoku\nin Hilo, but he stubbornly and successfully resisted. Availing himself\nof this condition of affairs, Kahekili, moi of Maui, assisted by Kaeo,\nking of Kauai, invaded Hawaii, probably for the purpose of creating\na diversion in favor of Keoua, but the combined armies were driven\nfrom the island by Kamehameha.\n\nKeoua, however, remained unsubdued, and Kamehameha resolved at every\nsacrifice to crush him, as a preliminary step toward the conquest\nof the entire group, which at that time he began to meditate. Some\ntime before he had sent the grandmother of Kaahumanu to Kauai to\nconsult the prophets of that island, and word was brought back to\nhim from the renowned Kapoukahi that if he would rebuild the heiau of\nPuukohola and dedicate it to his war-god, he would become the master\nof Hawaii. Some work had been done on the temple, and Kamehameha\ndetermined to complete it at once. He therefore ordered large relays\nof people from the surrounding districts to repair to Kawaihae and\nassist in the building of the heiau. Many thousands responded. With\nthe exception of Keliimaikai, a brother of Kamehameha, who was left\nuncontaminated for the consecration, every chief took part in the\nlabor, and the temple was soon completed, with sacrifices embracing\na large number of human beings as the work progressed.\n\nThus was the temple of Puukohola completed, but, pending its formal\nconsecration, Keawe-a-Heulu and Kamanawa, two of the principal\ncounselors of Kamehameha, were despatched to Kau under a flag of truce,\nto invite Keoua to visit Kamehameha, with the view of arranging terms\nof peace. Keoua received the ambassadors kindly, and consented to\nthe conference. His actions show that he suspected the motives of\nKamehameha, but he resolutely accepted the hazard of placing himself\nat the mercy of his enemies.\n\nProceeding in state in a double canoe, Keoua arrived at the landing\nof Mailekini, in Kawaihae. Observing Kamehameha on the beach,\nKeoua called to him, and was invited to land. Several canoes were\naround him, and as he leaped ashore Keeaumoku, from one of them,\ntreacherously drove a spear through his body, killing him at once. An\nattack was then made upon his attendants, and all but two of them\nwere slain. As this, and many other events noted in this chapter, are\nbriefly referred to in the legend of \"The Prophecies of Keaulumoku,\"\nit will be sufficient to mention that the body of Keoua was taken to\nthe temple of Puukohola, and there sacrificed to Kaili with ample\npomp and ceremony. The possessions of the unfortunate chief passed\ninto the hands of Kamehameha, who at once became the acknowledged\nsovereign of the entire island. This was in 1792.\n\nIn Kamehameha's previous campaign against Maui, from which he had been\nrecalled by the successes of Keoua at home, that island, as already\nstated, had been completely subjugated. At the time of the invasion,\nMaui, Oahu, Molokai and Lanai were all in the possession of Kahekili,\nwho had taken up his residence in Oahu, leaving his son Kalanikupule\nin charge of Maui. In a single mighty battle on the plains between\nEast and West Maui, Kamehameha had destroyed the army of Kalanikupule,\nwho had escaped to Oahu and joined his father, while the most of the\nchiefs of Maui had sought refuge on the other islands.\n\nAfter this victory Kamehameha despatched a messenger to Kahekili,\ninforming him of his intention to invade Oahu, and the old king\nreturned to him this answer: \"Tell Kamehameha to return to Hawaii,\nand when the black kapa covers the body of Kahekili the whole group\nshall be his.\" This answer seems to have been hardly honest, however,\nfor, soon after Kamehameha returned to Hawaii, Kahekili entered into\na combination with Kaeo, king of Kauai, and made war upon Kamehameha\nin his own home, with the disastrous results to the confederates\nalready mentioned.\n\nIn 1794 Kahekili died, leaving Kalanikupule as his successor, and a\nclaimant to the sovereignty of Oahu, Maui, Molokai and Lanai. Kaeo, the\nyounger brother and ally of Kahekili, and who had become the king of\nKauai by marrying Queen Kamakahelei, and had shared in the government\nof Maui after the withdrawal of the forces of Kamehameha, concluded to\nreturn temporarily to Kauai after the death of Kahekili. Taking with\nhim a portion of his army, he first touched at Molokai to collect\ntribute, and then landed on Oahu for further supplies. Although his\nvisit was friendly, he met with opposition from Kalanikupule, and a\nbattle followed, in which Kaeo was slain.\n\nThe Oahu king was assisted by the seamen of two English vessels\nlying in the harbor of Honolulu, the Jackal and Prince Leboo. After\nthe victory a feast was given on board the vessels, to which the\nking and a number of his chiefs were invited. Some of the boats of\nthe vessels, returning from the shore with their crews, grounded on\nthe reef. Perceiving this, Kalanikupule and his chiefs seized the\nvessels, killing their captains and a number of others. Elated with\nthe possession of these vessels and their armaments, the king resolved\nto invade Hawaii. Embarking his army in canoes, he took passage in\none of the vessels, on board of which had been stored the most of\nhis guns and war materials.\n\nThe crews of the vessels had been retained to manage them, and\nKalanikupule sailed out of the harbor in high glee. But he did not\nproceed far. After reaching deep water the foreigners sent him and\nhis attendants back to Waikiki in a boat, and then sailed for Hawaii,\nwhere they delivered Kalanikupule's war supplies to Kamehameha,\nwho was even then preparing for a descent upon Oahu and the final\nconquest and consolidation of the group. This was in the latter part\nof 1794. The amount of war material delivered to Kamehameha was not\nlarge, but all of it proved of service to him.\n\n\n\n\nIV.\n\nWith this somewhat extended reference to Kamehameha and the prominent\nchiefs of his time, which brings the tracings of public events down\nto the eve of the concluding struggle of the conquest, we will now\nreturn to Kaiana, through whose relations with Kamehameha some curious\nglimpses of the domestic life of the latter are brought to view. We\nhave thus far seen him as a warrior. We will now observe him as a\nhusband, whose peace was disturbed by jealousies, and whose heart,\nstern in all things else, was not proof against the tender influences\nof love.\n\nAt the close of his unsuccessful campaign against the chiefs of\nHilo and Kau, in 1785, Kamehameha took up his residence at Kauhola,\nwhere he devoted himself for a time to more peaceful pursuits. To\nstimulate his people to industry he gave his personal attention to\nagriculture, and the piece of ground cultivated with his own hands is\nstill pointed out. Continuous wars had impoverished his possessions,\nand he was anxious to restore to productiveness his neglected lands.\n\nUp to this time Kamehameha had two recognized wives, Kalola and\nPeleuli. This Kalola was not the widow of Kalaniopuu, although\nbearing a similar name. She was a granddaughter of Keawe, king of\nHawaii. Peleuli was the daughter of Kamanawa, brother of Keeaumoku,\nand one of his stanchest supporters.\n\nFor some months Kamehameha lived quietly at Kauhola. The inspired\nsong of Keaulumoku, who had died the year before, predicting that\nhe would become the sovereign of the group, still rang in his ears,\nand in the midst of their labors his people were encouraged in the\npractice of the manly games and pastimes which added to their strength,\nskill and endurance in war. Sham fights on land and sea, and swimming,\ndiving, wrestling, running and leaping contests, were frequent; and\nduring the annual feast of Lono, beginning with the winter solstice\nand continuing for five days, a tournament was given which brought\nto Kauhola the leading chiefs of Hamakua, Kohala and Kona. Among them\nwas the famous Keeaumoku, who had charge of the district of Kona. He\nwas accompanied by his family, of which his daughter, Kaahumanu,\nwas the most attractive feature.\n\nTwenty years before Keeaumoku, who was of the royal line, rebelled\nagainst Kalaniopuu, and was defeated and forced to find refuge on Maui,\nwhose moi, Kamehamehanui, had died but a few days before, leaving the\ngovernment to his brother Kahekili. Keeaumoku, whose fortunes were\ndesperate, succeeded in captivating and marrying Namahana, the widow\nof the deceased king, very much to the chagrin and disappointment\nof Kahekili, whose claim to the dowager was sustained by the royal\ncustom of the time. A difficulty followed, and Keeaumoku and his wife\ntook up their residence on the northern side of the island. But they\nwere not permitted to remain there in peace. Through the hostility\nof Kahekili they were driven to Molokai, and thence to the district\nof Hana, in eastern Maui, which was then held by the king of Hawaii,\nand there, through the mercy of Kalaniopuu, they were allowed for some\nyears to reside; and there, in 1768, Kaahumanu was born. On the death\nof Kalaniopuu, in 1782, Keeaumoku returned to Hawaii, and in the war\nfor the succession espoused the cause of Kamehameha and became one\nof his chief counselors and captains.\n\nKaahumanu was one of the most attractive women of her time, and\ninherited something of the restless and independent spirit of her\nwarlike father. She was in her eighteenth year when she made her\nappearance at the court of Kamehameha, during the festival of Lono,\nin 1785. The wives of Kamehameha were well along in years, Peleuli\nbeing the mother of a full-grown son, and Kaahumanu charmed the great\nchief with her freshness and independence. His warlike soul yielded to\nthe fascination, and to win her smile he took part in the contests of\nthe festival and overcame all competitors. He then proposed to make\nher his wife. Keeaumoku readily consented, but Kaahumanu could only\nbe won by the promise that her children should become the political\nheirs of Kamehameha. This promise was given, and Kaahumanu became\nthe wife of Kamehameha. It is probable that he intended to observe\nthe compact at that time, but as Kaahumanu died childless he was\nin the end left to dispose of the succession through other and more\ndistinguished channels.\n\nKaahumanu became the wife of Kamehameha's heart. He loved her as well\nas he was capable of loving any woman, and she was the only one whose\nindiscretions were regarded by him with feelings of jealousy. His other\nwives were not restricted by him to his sole attentions, and even the\nblue-blooded Keopuolani, whom he subsequently married, and who became\nthe mother of his heirs to the throne, had a joint husband in Hoapili.\n\nBut in the affections of Kaahumanu Kamehameha would brook no joint\noccupant or rival. She doubtless sought to avail herself of the\nprivileges of the times, but Kamehameha objected with a frown which\nwould have meant death to another, and for years their relations were\nthe reverse of harmonious.\n\nKaiana's father was Ahaula, who was the son of Keawe, king of Hawaii,\nby a mother whose name is now unknown. The mother of Kaiana was\nKaupekamoku, a granddaughter of Ahia, of the family of Hilo, from\nwhom the present sovereign of the islands draws his strain. The\nbirthplace of Kaiana is not recorded, but he was probably reared in\nthe neighborhood of Hilo, and thoroughly instructed in all the chiefly\naccomplishments of the period. He grew to a splendid manhood. He\nwas nearly six and a half feet in height, was well proportioned,\nand possessed a strikingly handsome face. This is the testimony of\nCaptain Meares, with whom he made a voyage to China in 1787.\n\nKaiana was of high rank and boundless ambition, and in early manhood\ncast his fortunes with Kahekili, the warlike moi of Maui, to whom he\nwas related. He was among the prominent chiefs who assisted Kahekili\nin his conquest of Oahu in 1783, and took a distinguished part in the\ndecisive battle of Kaheiki. Kahahana, the unfortunate king of Oahu,\nescaped to the hills, where he remained secreted for nearly two years,\nwhen he was betrayed by the brother of his wife and slain by order\nof Kahekili.\n\nThis cruel treatment of Kahahana, together with the rapacity of the\ninvaders, created a revulsion of feeling among the Oahu chiefs, and\na wide-spread conspiracy was organized by the father of Kahahana and\nothers against Kahekili and the Maui chiefs to whom had been assigned\nlands in the several districts of the island. The plan was to rise\nin concert and kill them all in one night, including Kahekili. But\nthe murderous project miscarried. By some means it became known to\nKahekili, and he despatched messengers to the threatened chiefs,\nwarning them of their danger. All but one of them were notified. The\nmessenger failed to reach Hueu, who was at Waialua, and he was\nkilled. But fearfully was his death avenged. Kahekili collected his\nforces for a war for blood. Men, women and children were butchered\nwithout mercy, and the native Oahu chiefs were almost extirpated. So\ngreat was the slaughter that one of the Maui chiefs built a house at\nLapakea, the walls of which were laid up with the bones of the slain.\n\nIn this rebellion a number of Kahekili's own chiefs turned against\nhim, among whom were Kaiana and Kaneoneo, the latter being the first\nhusband of Kamakahelei, queen of Kauai. What incited the defection\nof Kaiana is not known, but he was probably dissatisfied with the\nlands apportioned to him by Kahekili, and hoped to profit by the\nrestoration of the island to native rule.\n\nKaneoneo was killed, but Kaiana managed to escape to Kauai. Kaneoneo\nwas of the royal line of Kauai, and, as already stated, the first\nhusband of the queen of that island. How he came to be a supporter\nof Kahekili in his conquest of Oahu, or what prompted his subsequent\nespousal of the cause of the Oahu chiefs, are matters which tradition\nhas left to conjecture.\n\nKamakahelei's second husband, whom she had selected some years\nbefore while her first was living, as was then the custom, was the\ngallant Kaeo, or Kaeokulani, the younger brother of Kahekili. He was\ncommended to her not more through his princely blood than his many\naccomplishments and graces of person, and she appears to have been\ngreatly attached to him.\n\nShe had two daughters with Kaneoneo, both of whom were of marriageable\nage when she became the wife of Kaeo. She was the granddaughter,\nit may be mentioned, of Lonoikahaupu, a prince of Kauai, who in his\nyounger years visited Hawaii, was accepted as the temporary husband of\nKalani, the sister of Keawe, and through her became the grandfather\nof Keeaumoku and his two distinguished brothers. The daughters of\nthe queen were Lelemahoalani and Kapuaamohu, the latter of whom,\nin marriage with Kaumualii, the last independent king of Kauai,\nbecame the grandmother of the present queen, Kapiolani.\n\nKaeo took no part in the conquest of Oahu by his brother, but remained\nat Kauai, assisting the queen in her government, while Kaneoneo found\noccupation first in aiding and then in opposing Kahekili. Escaping from\nOahu after the defeat of the rebellious chiefs and death of Kaneoneo,\nKaiana presented himself before the queen of Kauai, who was a distant\nrelative, and Kaeo, who was of closer kinship, and related to them the\nstory of Kahekili's merciless operations on Oahu. He sought to create\nan active sympathy in favor of the unfortunate Oahuans, but Kaeo was\ntoo sagacious to place himself in hostility to his warlike brother, who\nhad extended his sway over all the islands between Kauai and Hawaii.\n\nHowever, Kaiana was kindly received at the court of Kauai, and given\nlands for his proper maintenance. But he could not remain quiet. While\nthe clash of arms was heard on the other islands, he chafed under\nthe restraints of his exile, and attempted to organize a force of\nwarriors for a descent upon Oahu. Kaeo prevented the departure of the\nexpedition, however, and a mutual feeling of suspicion and antagonism\nwas soon developed between him and his reckless and restless cousin.\n\nAs the avenues to advancement through the chances of war seemed to\nbe temporarily closed to him, Kaiana donned his best attire, gave\nentertainments and began vigorously to play the courtier. He first\nsought to supplant Kaeo in the affections of the queen. Failing\nin that, he next paid court to her daughter Kapuaamohu. The latter\nwas disposed to regard his suit with favor, but Kaeo, through the\npretended advice of a kaula, objected to the alliance, and in a spirit\nof recklessness Kaiana embarked in the ship Nootka for China late in\n1787. That vessel, in the course of trade, touched at Kauai just as\nthe fortunes of Kaiana seemed to be the most desperate, and Captain\nMeares was easily prevailed upon to permit the handsome Hawaiian to\naccompany him to the Asiatic coast.\n\nArriving in Canton, Kaiana spent some months in studying the arts of\nwar and mingling with the people of strange races, and in the latter\npart of 1788 returned in the Iphigenia to Kauai, bringing with him a\nvery considerable supply of muskets, powder, lead and other munitions\nof war. As the manner in which he secured these supplies is not\nstated, we are constrained to believe that he must have taken with\nhim to China a quantity of sandal-wood, which was readily marketable\nin that country.\n\nBut Kaeo would not permit him to land on Kauai. The clouds had\nindicated approaching danger the day before, and Kaiana was told that\nhe would be slain and sacrificed if his foot touched the shore. The\nvessel, therefore, sailed for Hawaii, where Kaiana landed and\noffered his services to Kamehameha. They were promptly accepted. His\nsupply of arms and knowledge of other lands rendered him a valuable\nally at the time, and Kamehameha gave him an important command and\ntook him into his fullest confidence. This was early in 1789, and,\nin the succeeding wars with Keoua, Kaiana became an active leader,\nas already mentioned. The knives, hatchets, axes and swords brought\nby him from China were found to be useful, but the fire-arms were\ngenerally of old patterns, and the most of them were soon rendered\nentirely unserviceable through the inability of the natives to keep\nthem in repair.\n\n\n\n\nV.\n\nVery soon after her marriage Kaahumanu was detected in flagrant\nflirtations with certain chiefs whose business brought them to\nthe court of her husband, and Kamehameha set a close watch upon\nher actions. This led to bitter words between them, and in time it\nbecame a matter of gossip that Kamehameha was jealous of his young\nwife. The arrival of Kaiana added another to the list of Kaahumanu's\nadmirers, and in time another wrinkle to the stern face of her\nwarrior-husband. Kaiana was one of the handsomest chiefs of his\nday, and Kaahumanu could not disguise her infatuation for him. But,\nwhatever may have been the temptation, he was too discreet to awaken\nthe jealousy of Kamehameha, and was not displeased when he was\ndespatched with an army against Keoua in the distant district of Kau.\n\nAfter the death of Kalaniopuu, in 1782, and the defeat and death of\nKiwalao, the widow of the former, whose name was Kalola, left for Maui,\ntaking with her the widow and infant daughter of Kiwalao. Kahekili,\nbrother of Kalola, provided for the family and gave them his\nprotection. After the conquest of Oahu by Kahekili he removed his\ncourt to that island, taking with him his sister and her family. In\n1785 they returned to Maui with Kalanikupule, the son of Kahekili,\nwho had been appointed viceroy of the island, and there remained,\nprincipally at Olowalu, until 1790, when Kalanikupule was driven from\nMaui by Kamehameha, and they sought refuge at Kalamaula, on the island\nof Molokai.\n\nSeeing his way clear to the conquest of the group, and anxious to\nally himself to the superior blood which came through Kalola and\nKiwalao, Kamehameha despatched a messenger to Molokai, requesting\nKalola not to return to Oahu, but to place herself and family under\nhis protection. Following the messenger to Molokai, and learning that\nKalola was ill and not expected to recover, Kamehameha paid her a\nvisit in person, and received the assurance of the dying dowager that,\nwhen she passed away, her daughter and granddaughter should be his.\n\nThe granddaughter was Keopuolani, then a girl of fourteen. She\nsubsequently became the wife of Kamehameha and the mother of the\nruling princes of his dynasty. In recognition of her superior rank\nKamehameha always approached her on his knees, even after she had\nbecome his wife and he the undisputed sovereign of the group. Such\nwas the deference invariably paid to rank at that time and earlier.\n\nKalola did not live but a few days after her meeting with\nKamehameha. At her death he manifested his sorrow by knocking out two\nof his front teeth, and then formally took charge of and removed to\nHawaii her daughter and granddaughter, not only as a sacred legacy\nfrom Kalola, but as a token of reconciliation and alliance between\nhimself and the elder branch of the Keawe dynasty.\n\nKaahumanu well understood the meaning of this reconciliation, and it\nwas with little pleasure that she welcomed Liliha and her daughter to\nHawaii. She knew it was the purpose of Kamehameha to marry Keopuolani\nas soon as she reached a proper age; but she was childless and could\nurge no valid objection to the union. The thought of it, however,\ndid not sweeten her temper or quicken her sense of propriety. She\nbecame more reckless, and her husband more and more suspicious,\nuntil they finally separated, when Kaahumanu returned to her father,\nwhere she remained for more than a year, and where, it is said,\nKaiana frequently visited her.\n\nOf these visits Kamehameha was apprised by Kepupuohi, the wife of\nKaiana, of whom tradition makes but spare mention. She was jealous\nof her husband's attentions to Kaahumanu, and it was through her\nthat Kamehameha became aware of their secret meetings. His spies had\noverlooked what the jealous eyes of the wife had discovered, and it is\nintimated that they retaliated in kind upon the recreant couple. Be\nthat as it may, Kamehameha sent for Kaahumanu, and through the\noffices of Captain Vancouver, whose vessel was at that time anchored\nin Kealakeakua Bay, a reconciliation was effected between them.\n\nBut Kamehameha did not forgive Kaiana. His thoughts were bent upon\nthe conquest of Oahu, and he needed his assistance in that important\nenterprise; but he determined to crush him whenever he could do so\nwithout injury to himself. Kaiana felt the coldness of his chief, and\nhad observed unmistakable evidences of his hatred; but he neglected\nno duty, and resolved that, if an open rupture could not be avoided,\nKamehameha should not be in a position to urge a reason for it that\nwould command the respect and approval of his supporting chiefs.\n\nSummoning his district chiefs to muster their quotas of canoes and\narmed men, Kamehameha prepared for the conquest of Oahu and a final\nstruggle for the mastery of the group. It is said that his army\nnumbered sixteen thousand warriors, some of them armed with muskets,\nand that so great was the number of his canoes that they almost\nblackened the channels through which they passed.\n\nThe army embarked from Hawaii early in 1795, and, after touching at\nLahaina for refreshments, landed for final preparation on Molokai, the\nfleet of canoes being distributed for miles along the coast. Kaiana\nhad promptly responded to the call of his chief, and was there with\na heavy quota of warriors and canoes.\n\nA council of war was called at Kaunakakai to discuss the plans\nof the campaign, but Kaiana was not invited to participate in its\nproceedings. His exclusion from the council alarmed Kaiana, and he\nsuspected that he was the principal subject of discussion. He left\nhis quarters, and calling at the house of Namahana, the mother of\nKaahumanu, learned from her that the council was discussing some\nprivate matter, the nature of which she did not know. He next visited\nKalaimoku, after the adjournment of the council, and endeavored\nto ascertain what had been done, but the answers of the chief\nwere evasive and unsatisfactory. He did not dare to tell Kaiana,\nwho was allied to him in blood, that Kamehameha had charged Kaiana\nbefore the council with meditated treason, which implied his death,\nand that his advisers had prevailed upon him to allow the matter to\nrest until after the conquest of Oahu.\n\nOn his way back to Hamiloloa, where his warriors were encamped,\nKaiana again passed the house of Namahana. It was past sunset, and\nhe was striding through the dying twilight, his thoughts a tumult of\ndoubt and indignation, when from behind a clump of bushes he heard\nhis name pronounced in a low tone. He stopped and listened, and\n\"Kaiana!\" again came to him in a soft voice.\n\nFearful of treachery, he hesitated for a moment, then drew a knife\nfrom a scabbard hanging from his neck, and cautiously walked around\nthe screening undergrowth.\n\n\"Who calls?\" inquired Kaiana, observing a crouching figure among\nthe bushes.\n\n\"Your friend,\" was the answer; and Kaahumanu rose and stood before him.\n\nWhat passed between them can only be conjectured; but Kaahumanu must\nhave satisfied Kaiana of Kamehameha's hostile purposes concerning him,\nfor when he reached his quarters he promptly informed his brother\nNahiolea of the danger awaiting both of them, and apprised him of his\nresolution to abandon Kamehameha on the passage to Oahu and join forces\nwith Kalanikupule. \"The movement is hazardous,\" explained Kaiana,\n\"but it will enable us, at least, to die like chiefs, with arms in\nour hands, instead of being slain like dogs.\"\n\nAs the several divisions were preparing to embark for Oahu the\nnext morning, Kaiana visited the squadron of canoes set apart for\nthe accommodation of the wives and daughters of Kamehameha and his\nprincipal chiefs, and secretly informed his wife of his purpose\nto join Kalanikupule. She expressed surprise at the announcement,\nbut declined to follow him, declaring that she preferred to cast her\nfortunes with Kamehameha. \"But,\" she continued, bitterly, \"perhaps\nKaahumanu would follow you, if asked to do so!\" Kaiana made no reply\nto this cutting suggestion, but waved his wife a hasty farewell,\nand joined his embarking warriors.\n\nThe other divisions of the invading army were well out to sea\nbefore Kaiana's sails were set, and he found no difficulty in making\nhis way unobserved to Kailua, on the northern side of the island,\nwhile Kamehameha landed with the main body of his forces in the\nneighborhood of Honolulu, his canoes extending along the beach from\nWaialae to Waikiki.\n\nDisembarking his warriors at Kailua, to the number of perhaps fifteen\nhundred, Kaiana offered his services to Kalanikupule, whose army was\nrapidly occupying positions in the valleys back of Honolulu. The moi\nreceived him with open arms, promising him the sovereignty of Maui\nshould they succeed in destroying Kamehameha; and the united armies,\nclimbing over the Nuuanu and Kalihi passes, confronted the advancing\nlines of Kamehameha.\n\nLearning of the desertion of Kaiana and the warriors under his command,\nKamehameha exhibited but little surprise. He did not doubt his ability\nto defeat the combined armies of his opponents, for the auguries had\nbeen favorable and he had faith in his gods; nor did he regret that\nthrough his defection Kaiana had at last placed himself in a position\nto be dealt with as an open enemy.\n\nWith his war-god Kaili in the van, Kamehameha, at the head of a\nmighty force, marched up Nuuanu Valley, where, three miles back of\nHonolulu, behind a stone wall stretching from one hill to the other\nof the narrowing gorge, was entrenched the main body of the allied\narmies. And behind the wall stood Kaiana, grim, silent and desperate,\nwith a musket in his hand, awaiting the approach of Kamehameha.\n\nNearer and nearer advanced the attacking column, with shouts that were\nrepaid by yells of defiance from behind the defences. A few volleys\nof musketry were exchanged by the hundred or more of warriors in\npossession of fire-arms on each side, but Kaiana took no part in the\nnoisy conflict. He was watching for the approach of one whose life\nhe longed for more than all the rest, and for which he was willing\nto exchange his own.\n\nBut he watched in vain. A field-piece, under the direction of John\nYoung, was brought to bear upon the wall, and Kaiana fell with the\nfirst shot, mortally wounded. After a few more shots the Hawaiians\ncharged up the hill, their shouts drowning the roar of the breakers\nagainst the reef below. Kaiana drew himself up against the wall. His\nheart had been laid almost bare, and his eyes were growing dim. With\nan effort he raised his musket, fired it at random in the direction\nof the storming column, hoping the bullet might by chance find the\nheart of Kamehameha, and then fell dead.\n\nThe rout of the Oahuans and their allies was complete. They broke and\nfled in all directions. Some were driven over the pali, a precipice\nsix or seven hundred feet in height at the head of the valley, and\nothers escaped over the hills. Kalanikupule found refuge for a time\nin the mountains, but he was finally captured, slain and offered as\na sacrifice to Kamehameha's war-god at Waikiki.\n\nThis was the last battle of the conquest, and the victory gave to\nKamehameha the sovereignty of the group, for the king of Kauai,\nrecognizing his power, soon after yielded to him his peaceful\nallegiance. But it brought to a close the career of one of the most\nnoted of modern Hawaiian chiefs--Kaiana-a-Ahaula--over whose death\nKamehameha rejoiced, and Kaahumanu mourned in silence. Her love proved\nfatal to more than one, but he was the grandest and brightest of all\nwho perished by the sweet poison of her smiles.\n\n\n\n\n\n\n\n\nKAALA, THE FLOWER OF LANAI.\n\n\nCHARACTERS.\n\n Kamehameha I., king of Hawaii.\n Oponui, a chief of Lanai.\n Kaala, daughter of Oponui.\n Kalani, mother of Kaala.\n Kaaialii, a lieutenant of the king.\n Milou, the bone-breaker.\n Ua, a friend of Kaala.\n Papakua, a priest.\n\n\n\n\nKAALA, THE FLOWER OF LANAI.\n\nA STORY OF THE SPOUTING CAVE OF PALIKAHOLO.\n\n\nI.\n\nBeneath one of the boldest of the rocky bluffs against which dash\nthe breakers of Kaumalapau Bay, on the little island of Lanai, is\nthe Puhio-Kaala, or \"Spouting Cave of Kaala.\" The only entrance to\nit is through the vortex of a whirlpool, which marks the place where,\nat intervals, the receding waters rise in a column of foam above the\nsurface. Within, the floor of the cave gradually rises from the opening\nbeneath the waters until a landing is reached above the level of the\ntides, and to the right and left, farther than the eye can penetrate\nby the dim light struggling through the surging waves, stretch dank\nand shelly shores, where crabs, polypii, sting-rays and other noisome\ncreatures of the deep find protection against their larger enemies.\n\nThis cavern was once a favorite resort of Mooalii, the great\nlizard-god; but as the emissaries of Ukanipo, the shark-god, annoyed\nhim greatly and threatened to imprison him within it by piling a\nmountain of rocks against the opening, he abandoned it and found a\nhome in a cave near Kaulapapa, in the neighboring island of Molokai,\nwhere many rude temples were erected to him by the fishermen.\n\nBefore the days of Kamehameha I. resolute divers frequently visited the\nSpouting Cave, and on one occasion fire, enclosed in a small calabash,\nwas taken down through the whirlpool, with the view of making a light\nand exploring its mysterious chambers; but the fire was scattered\nand extinguished by an unseen hand, and those who brought it hastily\nretreated to escape a shower of rocks sent down upon them from the\nroof of the cavern. The existence of the cave is still known, and the\nwhirlpool and spouting column marking the entrance to it are pointed\nout; but longer and longer have grown the intervals between the visits\nof divers to its sunless depths, until the present generation can\npoint to not more than one, perhaps, who has ventured to enter them.\n\nTradition has brought down the outlines of a number of supernatural\nand romantic stories connected with the Spouting Cave, but the nearest\ncomplete and most recent of these mookaaos is the legend of Kaala,\nthe flower of Lanai, which is here given at considerably less length\nthan native narration accords it.\n\nIt was during an interval of comparative quiet, if not of peace, in the\nstormy career of Kamehameha I., near the close of the last century,\nand after the battle of Maunalei, that he went with his court to the\nisland of Lanai for a brief season of recreation. The visit was not\nmade for the purpose of worshipping at the great heiau of Kaunola,\nwhich was then half in ruins, or at any of the lesser temples\nscattered here and there over the little island, and dedicated,\nin most instances, to fish-gods. He went to Kealia simply to enjoy\na few days of rest away from the scenes of his many conflicts, and\nfeast for a time upon the affluent fishing-grounds of that locality.\n\nHe made the journey with six double canoes, all striped with yellow,\nand his own bearing the royal ensign. He took with him his war-god,\nKaili, and a small army of attendants, consisting of priests, kahunas,\nkahili and spittoon-bearers, stewards, cooks and other household\nservants, as well as a retinue of distinguished chiefs with their\npersonal retainers in their own canoes, and a hundred warriors in\nthe capacity of a royal guard.\n\nLanding, the victorious chief was received with enthusiasm by the\nfive or six thousand people then inhabiting the island. He took up\nhis residence in the largest of the several cottages provided for him\nand his personal attendants. Provisions were brought in abundance,\nand flowers and sweet-scented herbs and vines were contributed\nwithout stint. The chief and his titled attendants were garlanded\nwith them. They were strewn in his path, cast at his door and thrown\nupon his dwelling, until their fragrance seemed to fill all the air.\n\nAmong the many who brought offerings of flowers was the beautiful\nKaala, \"the sweet-scented flower of Lanai,\" as she was called. She\nwas a girl of fifteen, and in grace and beauty had no peer on the\nisland. She was the daughter of Oponui, a chief of one of the lower\ngrades, and her admirers were counted by the hundreds. Of the many\nwho sought her as a wife was Mailou, \"the bone-breaker.\" He was a\nhuge, muscular savage, capable of crushing almost any ordinary man\nin an angry embrace; and while Kaala hated, feared and took every\noccasion to avoid him, her father favored his suit, doubtless pleased\nat the thought of securing in a son-in-law a friend and champion so\ndistinguished for his strength and ferocity.\n\nAs Kaala scattered flowers before the chief her graceful movements\nand modesty were noted by Kaaialii, and when he saw her face he was\nenraptured with its beauty. Although young in years, he was one of\nKamehameha's most valued lieutenants, and had distinguished himself\nin many battles. He was of chiefly blood and bearing, with sinewy\nlimbs and a handsome face, and when he stopped to look into the eyes\nof Kaala and tell her that she was beautiful, she thought the words,\nalthough they had been frequently spoken to her by others, had never\nsounded so sweetly to her before. He asked her for a simple flower,\nand she twined a lei for his neck. He asked her for a smile, and she\nlooked up into his face and gave him her heart.\n\nThey saw each other the next day, and the next, and then Kaaialii\nwent to his chief and said:\n\n\"I love the beautiful Kaala, daughter of Oponui. Your will is law. Give\nher to me for a wife.\"\n\nFor a moment Kamehameha smiled without speaking, and then replied:\n\n\"The girl is not mine to give. We must be just. I will send for her\nfather. Come to-morrow.\"\n\nKaaialii had hoped for a different answer; but neither protest nor\nfurther explanation was admissible, and all he could do was to thank\nthe king and retire.\n\nA messenger brought Oponui to the presence of Kamehameha. He was\nreceived kindly, and told that Kaaialii loved Kaala and desired to\nmake her his wife. The information kindled the wrath of Oponui. He\nhated Kaaialii, but did not dare to exhibit his animosity before the\nking. He was in the battle of Maunalei, where he narrowly escaped\ndeath at the hands of Kaaialii, after his spear had found the heart\nof one of his dearest friends, and he felt that he would rather give\nhis daughter to the sharks than to one who had sought his life and\nslain his friend. But he pretended to regard the proposal with favor,\nand, in answer to the king, expressed regret that he had promised\nhis daughter to Mailou, the bone-breaker. \"However,\" he continued,\n\"in respect to the interest which it has pleased you, great chief,\nto take in the matter, I am content that the girl shall fall to the\nvictor in a contest with bare hands between Mailou and Kaaialii.\"\n\nThe proposal seemed to be fair, and, not doubting that Kaaialii would\npromptly accept it, the king gave it his approval, and the contest\nwas fixed for the day following. Oponui received the announcement\nwith satisfaction, not doubting that Mailou would crush Kaaialii\nin his rugged embrace as easily as he had broken the bones of many\nan adversary.\n\nNews of the coming contest spread rapidly, and the next day thousands\nof persons assembled at Kealia to witness it. Kaala was in an agony\nof fear. The thought of becoming the wife of the bone-breaker almost\ndistracted her, for it was said that he had had many wives, all of\nwhom had disappeared one after another as he tired of them, and the\nwhisper was that he had crushed and thrown them into the sea. And,\nbesides, she loved Kaaialii, and deemed it scarcely possible that he\nshould be able to meet and successfully combat the prodigious strength\nand ferocity of one who had never been subdued.\n\nAs Kaaialii was approaching the spot where the contest was to\ntake place, in the presence of Kamehameha and his court and a large\nconcourse of less distinguished spectators, Kaala sprang from the side\nof her father, and, seizing the young chief by the hand, exclaimed:\n\n\"You have indeed slain my people in war, but rescue me from the\nhorrible embrace of the bone-breaker, and I will catch the squid and\nbeat the kapa for you all my days!\"\n\nWith a dark frown upon his face, Oponui tore the girl from her lover\nbefore he could reply. Kaaialii followed her with his eyes until she\ndisappeared among the spectators, and then pressed forward through the\ncrowd and stepped within the circle reserved for the combatants. Mailou\nwas already there. He was indeed a muscular brute, with long arms,\nbroad shoulders and mighty limbs tattooed with figures of sharks and\nbirds of prey. He was naked to the loins, and, as Kaaialii approached,\nhis fingers opened and closed, as if impatient to clutch and tear\nhis adversary in pieces.\n\nAlthough less bulky than the bone-breaker, Kaaialii was large and\nperfectly proportioned, with well-knit muscles and loins and shoulders\nsuggestive of unusual strength. Nude, with the exception of a maro,\nhe was a splendid specimen of vigorous manhood; but, in comparison\nwith those of the bone-breaker, his limbs appeared to be frail and\nfeminine, and a general expression of sympathy for the young chief\nwas observed in the faces of the large assemblage as they turned from\nhim to the sturdy giant he was about to encounter.\n\nThe contest was to be one of strength, courage, agility and skill\ncombined. Blows with the clenched fist, grappling, strangling, tearing,\nbreaking and every other injury which it was possible to inflict were\npermitted. In hakoko (wrestling) and moko (boxing) contests certain\nrules were usually observed, in order that fatal injuries might be\navoided; but in the combat between Kaaialii and Mailou no rule or\ncustom was to govern. It was to be a savage struggle to the death.\n\nTaunt and boasting are the usual prelude to personal conflicts\namong the uncivilized; nor was it deemed unworthy the Saxon knight\nto meet his adversary with insult and bravado. The object was not\nmore to unnerve his opponent than to steel his own courage. With\nthe bone-breaker, however, there was little fear or doubt concerning\nthe result. He knew the measure of his own prodigious strength, and,\nwith a malignant smile that laid bare his shark-like teeth, he glared\nwith satisfaction upon his rival.\n\n\"Ha! ha!\" laughed the bone-breaker, taking a stride toward Kaaialii;\n\"so you are the insane youth who has dared to meet Mailou in combat! Do\nyou know who I am? I am the bone-breaker! In my hands the limbs of\nmen are like tender cane. Come, and with one hand let me strangle you!\"\n\n\"You will need both!\" replied Kaaialii. \"I know you. You are a breaker\nof the bones of women, not of men! You speak brave words, but have\nthe heart of a coward. Let the word be given, and if you do not run\nfrom me to save your life, as I half-suspect you will, I will put my\nfoot upon your broken neck before you find time to cry for mercy!\"\n\nBefore Mailou could retort the word was given, and with an exclamation\nof rage he sprang at the throat of Kaaialii. Feigning as if to meet\nthe shock, the latter waited until the hands of Mailou were almost\nat his throat, when with a quick movement he struck them up, swayed\nhis body to the left, and with his right foot adroitly tripped his\nover-confident assailant. The momentum of Mailou was so great that he\nfell headlong to the earth. Springing upon him before he could rise,\nKaaialii seized his right arm, and with a vigorous blow of the foot\nbroke the bone below the elbow. Rising and finding his right arm\nuseless, Mailou attempted to grapple his adversary with the left,\nbut a well-delivered blow felled him again to the earth, and Kaaialii\nbroke his left arm as he had broken the right. Regaining his feet, and\nunable to use either hand, with a wild howl of despair the bone-breaker\nrushed upon Kaaialii, with the view of dealing him a blow with his\nbent head; but the young chief again tripped him as he passed, and,\nseizing him by the hair as he fell, placed his knees against the back\nof his prostrate foe and broke his spine.\n\nThis, of course, ended the struggle, and Kaaialii was declared the\nvictor, amidst the plaudits of the spectators and the congratulations\nof Kamehameha and the court. Breaking from her father, who was\ngrievously disappointed at the unlooked-for result, and who sought\nto detain her, Kaala sprang through the crowd and threw herself into\nthe arms of Kaaialii. Oponui would have protested, and asked that\nhis daughter might be permitted to visit her mother before becoming\nthe wife of Kaaialii; but the king put an end to his hopes by placing\nthe hand of Kaala in that of the victorious chief, and saying to him:\n\n\"You have won her nobly. She is now your wife. Take her with you.\"\n\nAlthough silenced by the voice of the king, and compelled to submit to\nthe conditions of a contest which he had himself proposed, Oponui's\nhatred of Kaaialii knew no abatement, and all that day and the night\nfollowing he sat alone by the sea-shore, devising a means by which\nKaala and her husband might be separated. He finally settled upon\na plan.\n\nThe morning after her marriage Oponui visited Kaala, as if he had\njust returned from Mahana, where her mother was supposed to be then\nliving. He greeted her with apparent affection, and was profuse in\nhis expressions of friendship for Kaaialii. He embraced them both,\nand said: \"I now see that you love each other; my prayer is that you\nmay live long and happily together.\" He then told Kaala that Kalani,\nher mother, was lying dangerously ill at Mahana, and, believing that\nshe would not recover, desired to see and bless her daughter before she\ndied. Kaala believed the story, for her father wept when he told it,\nand moaned as if for the dead, and beat his breast; and, with many\nprotestations of love, Kaaialii allowed her to depart with Oponui,\nwith the promise from both of them that she would speedily return to\nthe arms of her husband.\n\nWith some misgivings, Kaaialii watched her from the top of the hill\nabove Kealia until she descended into the valley of Palawai. There\nleaving the path that led to Mahana, they journeyed toward the bay of\nKaumalapau. Satisfied that her father was for some purpose deceiving\nher, Kaala protested and was about to return, when he acknowledged that\nher mother was not ill at Mahana, as he had represented to Kaaialii in\norder to secure his consent to her departure, but at the sea-shore,\nwhere she had gathered crabs, shrimps, limpets and other delicacies,\nand prepared a feast in celebration of her marriage.\n\nReassured by the plausible story, and half-disposed to pardon the\ndeception admitted by her father, Kaala proceeded with him to the\nsea-shore. She saw that her mother was not there, and heard no sound\nbut the beating of the waves against the rocks. She looked up into\nthe face of her father for an explanation; but his eyes were cold,\nand a cruel smile upon his lips told her better than words that she\nhad been betrayed.\n\n\"Where is my mother?\" she inquired; and then bitterly added: \"I do not\nsee her fire by the shore. Must we search for her among the sharks?\"\n\nOponui no longer sought to disguise his real purpose. \"Hear the\ntruth!\" he said, with a wild glare in his eyes that whitened the lips\nof Kaala. \"The shark shall be your mate, but he will not harm you. You\nshall go to his home, but he will not devour you. Down among the gods\nof the sea I will leave you until Kaaialii, hated by me above all\nthings that breathe, shall have left Lanai, and then I will bring\nyou back to earth!\"\n\nTerrified at these words, Kaala screamed and sought to fly; but her\nheartless father seized her by the hand and dragged her along the\nshore until they reached a bench of the rocky bluff overlooking the\nopening to the Spouting Cave. Oponui was among the few who had entered\nthe cavern through its gate of circling waters, and he did not for\na moment doubt that within its gloomy walls, where he was about to\nplace her, Kaala would remain securely hidden until such time as he\nmight choose to restore her to the light.\n\nStanding upon the narrow ledge above the entrance to the cave,\nmarked by alternate whirlpool and receding column, Kaala divined\nthe barbarous purpose of her father, and implored him to give her\nbody to the sharks at once rather than leave her living in the damp\nand darkness of the Spouting Cave, to be tortured by the slimy and\nvenomous creatures of the sea.\n\nDeaf to her entreaties, Oponui watched until the settling column went\ndown into the throat of the whirlpool, when he gathered the frantic and\nstruggling girl in his arms and sprang into the circling abyss. Sinking\na fathom or more below the surface, and impelled by a strong current\nsetting toward the mouth of the cave, he soon found and was swept\nthrough the entrance, and in a few moments stood upon a rocky beach\nin the dim twilight of the cavern, with the half-unconscious Kaala\nclinging to his neck.\n\nThe only light penetrating the cave was the little refracted through\nthe waters, and every object that was not too dark to be seen looked\ngreenish and ghostly. Crabs, eels, sting-rays and other noisome\ncreatures of the deep were crawling stealthily among the rocks, and\nthe dull thunder of the battling waves was the only sound that could\nbe distinguished.\n\nDisengaging her arms, he placed her upon the beach above the reach of\nthe waters, and then sat down beside her to recover his breath and\nwait for a retreating current to bear him to the surface. Reviving,\nKaala looked around her with horror, and piteously implored her father\nnot to leave her in that dreadful place beneath the waters.\n\nFor some time he made no reply, and then it was to tell her harshly\nthat she might return with him if she would promise to accept the\nlove of the chief of Olowalu, in the valley of Palawai, and allow\nKaaialii to see her in the embrace of another. This she refused to do,\ndeclaring that she would perish in the cave, or the attempt to leave\nit, rather than be liberated on such monstrous conditions.\n\n\"Then here you will remain,\" said Oponui, savagely, \"until I return, or\nthe chief of Olowalu comes to bear you off to his home in Maui!\" Then,\nrising to his feet, he continued hastily, as he noted a turn in the\ncurrent at the opening: \"You cannot escape without assistance. If\nyou attempt it you will be dashed against the rocks and become the\nfood of sharks.\"\n\nWith this warning Oponui turned and plunged into the water. Diving and\npassing with the current through the entrance, he was borne swiftly\nto the surface and to his full length up into the spouting column;\nbut he coolly precipitated himself into the surrounding waters,\nand with a few strokes of the arms reached the shore.\n\n\n\n\nII.\n\nKaaialii watched the departure of Kaala and her father until they\ndisappeared in the valley of Palawai, and then gloomily returned to\nhis hut. His fears troubled him. He thought of his beautiful Kaala,\nand his heart ached for her warm embrace. Then he thought of the\nlooks and words of Oponui, and recalled in both a suggestion of\ndeceit. Thus harassed with his thoughts, he spent the day in roaming\nalone among the hills, and the following night in restless slumber,\nwith dreams of death and torture. The portentous cry of an alae roused\nhim from his kapa-moe before daylight, and until the sun rose he sat\nwatching the stars. Then he climbed the hill overlooking the valley\nof Palawai to watch for the return of Kaala, and wonder what could\nhave detained her so long. He watched until the sun was well up in\nthe heavens, feeling neither thirst nor hunger, and at length saw a\npau fluttering in the wind far down the valley.\n\nA woman was rapidly approaching, and his heart beat with joy, for he\nthought she was Kaala. Nearer and nearer she came, and Kaaialii, still\nhopeful, ran down to the path to meet her. Her step was light and her\nair graceful, and it was not until he had opened his arms to receive\nher that he saw that the girl was not Kaala. She was Ua, the friend of\nKaala, and almost her equal in beauty. They had been reared together,\nand in their love for each other were like sisters. They loved the\nsame flowers, the same wild songs of the birds, the same paths among\nthe hills, and, now that Kaala loved Kaaialii, Ua loved him also.\n\nRecognizing Kaaialii as she approached, Ua stopped before him, and\nbent her eyes to the ground without speaking.\n\n\"Where is Kaala?\" inquired Kaaialii, raising the face of Ua and staring\neagerly into it. \"Have you seen her? Has any ill come to her? Speak!\"\n\n\"I have not seen her, and know of no ill that has befallen her,\"\nreplied the girl; \"but I have come to tell you that Kaala has not\nyet reached the hut of Kalani, her mother; and as Oponui, with a dark\nlook in his face, was seen to lead her through the forest of Kumoku,\nit is feared that she has been betrayed and will not be allowed to\nreturn to Kealia.\"\n\n\"And that, too, has been my fear since the moment I lost sight of her\nin the valley of Palawai,\" said Kaaialii. \"I should not have trusted\nher father, for I knew him to be treacherous and unforgiving. May\nthe wrath of the gods follow him if harm has come to her through his\ncruelty! But I will find her if she is on the island! The gods have\ngiven her to me, and in life or death she shall be mine!\"\n\nTerrified at the wild looks and words of Kaaialii, Ua clasped her\nhands in silence.\n\n\"Hark!\" he continued, bending his ear toward the valley. \"It seems\nthat I hear her calling for me now!\" And with an exclamation of rage\nand despair Kaaialii started at a swift pace down the path taken by\nKaala the day before. As he hurried onward, he saw, at intervals,\nthe footprints of Kaala in the dust, and every imprint seemed to\nincrease his speed.\n\nReaching the point where the Mahana path diverged from the somewhat\nbroader ala of the valley, he followed it for some distance hoping\nthat Ua had been misinformed, and that Kaala had really visited her\nmother and might be found with her; but when he looked for and failed\nto find the marks of her feet where in reason they should have been\nseen had she gone to Mahana with her father, he returned and continued\nhis course down the valley.\n\nSuddenly he stopped. The footprints for which he was watching had now\ndisappeared from the Palawai path, and for a moment he stood looking\nirresolutely around, as if in doubt concerning the direction next\nto be pursued. In his uncertainty several plans of action presented\nthemselves. One was, to see what information could be gathered from\nKaala's mother at Mahana, another to follow the Palawai valley to\nthe sea, and a third to return to Kealia and consult a kaula. While\nthese various suggestions were being rapidly canvassed, and before any\nconclusion could be reached, the figure of a man was seen approaching\nfrom the valley below.\n\nKaaialii secreted himself behind a rock, where he could watch the\npath without being seen. The man drew nearer and nearer, until at\nlast Kaaialii was enabled to distinguish the features of Oponui,\nof all men the one whom he most desired to meet. His muscles grew\nrigid with wrath, and his hot breath burned the rock behind which\nhe was crouching. He buried his fingers in the earth to teach them\npatience, and clenched his teeth to keep down a struggling exclamation\nof vengeance. And so he waited until Oponui reached a curve in the\npath which brought him, in passing, within a few paces of the eyes\nthat were savagely glaring upon him, and the next moment the two men\nstood facing each other.\n\nStartled at the unexpected appearance of Kaaialii, Oponui betrayed\nhis guilt at once by attempting to fly; but, with the cry of \"Give\nme Kaala!\" Kaaialii sprang forward and endeavored to seize him by\nthe throat.\n\nA momentary struggle followed; but Oponui was scarcely less powerful\nthan his adversary, and, his shoulders being bare, he succeeded in\nbreaking from the grasp of Kaaialii and seeking safety in flight\ntoward Kealia.\n\nWith a cry of disappointment, Kaaialii started in pursuit. Both were\nswift of foot, and the race was like that of a hungry shark following\nhis prey. One was inspired by fear and the other with rage, and\nevery muscle of the runners was strained. Leaving the valley path,\nOponui struck for Kealia by a shorter course across the hills. He\nhoped the roughness of the route and his better knowledge of it would\ngive him an advantage; but Kaaialii kept closely at his heels. On\nthey sped, up and down hills, across ravines and along rocky ridges,\nuntil they reached Kealia, when Oponui suddenly turned to the left\nand made a dash for the temple and puhonua not far distant. Kaaialii\ndivined his purpose, and with a last supreme effort sought to thwart\nit. Gaining ground with every step, he made a desperate grasp at the\nshoulder of Oponui just as the latter sprang through the entrance\nand dropped to the earth exhausted within the protecting walls of\nthe puhonua. Kaaialii attempted to follow, but two priests promptly\nstepped into the portal and refused to allow him to pass.\n\n\"Stand out of the way, or I will strangle you both!\" exclaimed\nKaaialii, fiercely, as he threw himself against the guards.\n\n\"Are you insane?\" said another long-haired priest, stepping forward\nwith a tabu staff in his hand. \"Do you not know that this is a puhonua,\nsacred to all who seek its protection? Would you bring down upon\nyourself the wrath of the gods by shedding blood within its walls?\"\n\n\"If I may not enter, then drive him forth!\" replied Kaaialii, pointing\ntoward Oponui, who was lying upon the ground a few paces within,\nintently regarding the proceedings at the gate.\n\n\"That cannot be,\" returned the priest. \"Should he will to leave,\nthe way will not be closed to him; otherwise he may remain in safety.\"\n\n\"Coward!\" cried Kaaialii, addressing Oponui in a taunting tone. \"Is\nit thus that you seek protection from the anger of an unarmed man? A\npau would better become you than a maro. You should twine leis and\nbeat kapa with women, and think no more of the business of men. Come\nwithout the walls, if your trembling limbs will bear you, and I will\nserve you as I did your friend, the breaker of women's bones. Come,\nand I will tear from your throat the tongue that lied to Kaala,\nand feed it to the dogs!\"\n\nA malignant smile wrinkled the face of Oponui, as he thought of Kaala\nin her hiding-place under the sea, but he made no reply.\n\n\"Do you fear me?\" continued Kaaialii. \"Then arm yourself with spear\nand battle-axe, and with bare hands I will meet and strangle you!\"\n\nOponui remained silent, and in a paroxysm of rage and disappointment\nKaaialii threw himself upon the ground and cursed the tabu that barred\nhim from his enemy.\n\nHis friends found and bore him to his hut, and Ua, with gentle arts\nand loving hands, sought to soothe and comfort him. But he would\nnot be consoled. He talked and thought alone of Kaala, and, hastily\npartaking of food that he might retain his strength, started again\nin search of her. Pitying his distress, Ua followed him--not closely,\nbut so that she might not lose sight of him altogether.\n\nHe traveled in every direction, stopping neither for food nor rest. Of\nevery one he met he inquired for Kaala, and called her name in the\ndeep valleys and on the hill-tops. Wandering near the sacred spring\nat the head of the waters of Kealia, he met a white-haired priest\nbearing from the fountain a calabash of water for ceremonial use in\none of the temples. The priest knew and feared him, for his looks\nwere wild, and humbly offered him water.\n\n\"I ask not for food or water, old man,\" said Kaaialii. \"You are a\npriest--perhaps a kaula. Tell me where I can find Kaala, the daughter\nof Oponui, and I will pile your altars with sacrifices!\"\n\n\"Son of the long spear,\" replied the priest, \"I know you seek\nthe sweet-smelling flower of Palawai. Her father alone knows of\nher hiding-place. But it is not here in the hills, nor is it in\nthe valleys. Oponui loves and frequents the sea. He hunts for the\nsquid in dark places, and dives for the great fish in deep waters. He\nknows of cliffs that are hollow, and of caves with entrances below the\nwaves. He goes alone to the rocky shore, and sleeps with the fish-gods,\nwho are his friends. He--\"\n\n\"No more of him!\" interrupted the chief, impatiently. \"Tell me what\nhas become of Kaala!\"\n\n\"Be patient, and you shall hear,\" resumed the priest. \"In one of\nthe caverns of the sea, known to Oponui and others, has Kaala been\nhidden. So I see her now. The place is dark and her heart is full of\nterror. Hasten to her. Be vigilant, and you will find her; but sleep\nnot, or she will be the food of the creatures of the sea.\"\n\nThanking the priest, Kaaialii started toward the bay of Kaumalapau,\nfollowed by the faithful Ua, and did not rest until he stood upon\nthe bluff of Palikaholo, overlooking the sea. Wildly the waves beat\nagainst the rocks. Looking around, he could discern no hiding-place\nalong the shore, and the thunder of the breakers and the screams of\nthe sea-gulls were the only sounds to be heard. In despair he raised\nhis voice and wildly exclaimed:\n\n\"Kaala! O Kaala! where are you? Do you sleep with the fish-gods,\nand must I seek you in their homes among the sunken shores?\"\n\nThe bluff where he was standing overlooked and was immediately above\nthe Spouting Cave, from the submerged entrance to which a column of\nwater was rising above the surface and breaking into spray. In the\nmist of the upheaval he thought he saw the shadowy face and form of\nKaala, and in the tumult of the rushing waters fancied that he heard\nher voice calling him to come to her.\n\n\"Kaala, I come!\" he exclaimed, and with a wild leap sprang from the\ncliff to clasp the misty form of his bride.\n\nHe sank below the surface, and, as the column disappeared with him\nand he returned no more, Ua wailed upon the winds a requiem of love\nand grief in words like these:\n\n\n \"Oh! dead is Kaaialii, the young chief of Hawaii,\n The chief of few years and many battles!\n His limbs were strong and his heart was gentle;\n His face was like the sun, and he was without fear.\n Dead is the slayer of the bone-breaker;\n Dead is the chief who crushed the bones of Mailou;\n Dead is the lover of Kaala and the loved of Ua.\n For his love he plunged into the deep waters;\n For his love he gave his life. Who is like Kaaialii?\n Kaala is hidden away, and I am lonely;\n Kaaialii is dead, and the black kapa is over my heart:\n Now let the gods take the life of Ua!\"\n\n\nWith a last look at the spot where Kaaialii had disappeared, Ua\nhastened to Kealia, and at the feet of Kamehameha told of the rash act\nof the despairing husband of Kaala. The king was greatly grieved at\nthe story of Ua, for he loved the young chief almost as if he had been\nhis son. \"It is useless to search for the body of Kaaialii,\" he said,\n\"for the sharks have eaten it.\" Then, turning to one of his chiefs,\nhe continued: \"No pile can be raised over his bones. Send for Ualua,\nthe poet, that a chant may be made in praise of Kaaialii.\"\n\nApproaching nearer, Papakua, a priest, requested permission to\nspeak. It was granted, and he said:\n\n\"Let me hope that my words may be of comfort. I have heard the story\nof Ua, and cannot believe that the young chief is dead. The spouting\nwaters into which Kaaialii leaped mark the entrance to the cave of\nPalikaholo. Following downward the current, has he not been drawn into\nthe cavern, where he has found Kaala, and may still be living? Such,\nat least, is my thought, great chief.\"\n\n\"A wild thought, indeed!\" replied the king; \"yet there is some comfort\nin it, and we will see how much of truth it may reveal.\"\n\nPreparations were hastily made, and with four of his sturdiest oarsmen\nKamehameha started around the shore for the Spouting Cave under the\nbluff of Palikaholo, preceded by Ua in a canoe with Keawe, her brother.\n\n\n\n\nIII.\n\nWhen Kaaialii plunged into the sea he had little thought of anything\nbut death. Grasping at the spouting column as he descended, it seemed\nto sink with him to the surface, and even below it, and in a moment\nhe felt himself being propelled downward and toward the cliff by a\nstrong current. Recklessly yielding to the action of the waters,\nhe soon discerned an opening in the submerged base of the bluff,\nand without an effort was drawn swiftly into it. The force of the\ncurrent subsided, and to his surprise his head rose above the surface\nand he was able to breathe. His feet touched a rocky bottom, and\nhe rose and looked around with a feeling of bewilderment. His first\nthought was that he was dead and had reached the dark shores of Po,\nwhere Milu, prince of death, sits enthroned in a grove of kou trees;\nbut he smote his breast, and by the smart knew that he was living,\nand had been borne by the waters into a cave beneath the cliff from\nwhich he had leaped to grasp the misty form of Kaala.\n\nEmerging from the water, Kaaialii found himself standing on the shore\nof a dimly-lighted cavern. The air was chilly, and slimy objects\ntouched his feet, and others fell splashing into the water from the\nrocks. He wondered whether it would be possible for him to escape from\nthe gloomy place, and began to watch the movements of the waters near\nthe opening, when a low moan reached his ear.\n\nIt was the voice of Kaala. She was lying near him in the darkness\non the slimy shore. Her limbs were bruised and lacerated with her\nfruitless attempts to leave the cave, and she no longer possessed\nthe strength to repel the crabs and other loathsome creatures that\nwere drinking her blood and feeding upon her quivering flesh.\n\n\"It is the wailing of the wind, or perhaps of some demon of the sea\nwho makes this horrible place his home,\" thought Kaaialii.\n\nHe feared neither death nor its ministers; yet something like a\nshudder possessed him as he held his breath and listened, but he\nheard nothing but the thunder of the breakers against the cavern walls.\n\n\"Who speaks?\" he exclaimed, advancing a pace or two back into the\ndarkness.\n\nA feeble moan, almost at his feet, was the response.\n\nStooping and peering intently before him, he distinguished what seemed\nto be the outlines of a human form. Approaching and bending over it,\nhe caught the murmur of his own name.\n\n\"It is Kaala! Kaaialii is here!\" he cried, as he tenderly folded her\nin his arms and bore her toward the opening. Seating himself in the\ndim light, he pushed back the hair from her cold face, and sought\nto revive her with caresses and words of endearment. She opened her\neyes, and, nestling closer to his breast, whispered to the ear that\nwas bent to her lips:\n\n\"I am dying, but I am happy, for you are here.\"\n\nHe sought to encourage her. He told her that he had come to save her;\nthat the gods, who loved her and would not let her die, had told\nhim where to find her; that he would take her to his home in Kohala,\nand always love her as he loved her then.\n\nShe made no response. There was a sad smile upon her cold lips. He\nplaced his hand upon her heart, and found that it had ceased to\nbeat. She was dead, but he still held the precious burden in his arms;\nand hour after hour he sat there on the gloomy shore of the cavern,\nseeing only the pallid face of Kaala, and feeling only that he was\ndesolate.\n\nAt length he was aroused by the splashing of water within the cave. He\nlooked up, and Ua, the gentle and unselfish friend of Kaala, stood\nbefore him, followed a moment after by Kamehameha. The method of\nentering and leaving the cave was known to Keawe, and he imparted\nthe information to his sister. Ua first leaped into the whirlpool,\nand the dauntless Kamehameha did not hesitate in following.\n\nAs the king approached, Kaaialii rose to his feet and stood sadly\nbefore him. He uttered no word, but with bent head pointed to the\nbody of Kaala.\n\n\"I see,\" said the king, softly; \"the poor girl is dead. She could\nhave no better burial-place. Come, Kaaialii, let us leave it.\"\n\nKaaialii did not move. It was the first time that he had ever hesitated\nin obeying the orders of his chief.\n\n\"What! would you remain here?\" said the king. \"Would you throw your\nlife away for a girl? There are others as fair. Here is Ua; she shall\nbe your wife, and I will give you the valley of Palawai. Come, let us\nleave here at once, lest some angry god close the entrance against us!\"\n\n\"Great chief,\" replied Kaaialii, \"you have always been kind and\ngenerous to me, and never more so than now. But hear me. My life\nand strength are gone. Kaala was my life, and she is dead. How can I\nlive without her? You are my chief. You have asked me to leave this\nplace and live. It is the first request of yours that I have ever\ndisobeyed. It shall be the last!\"\n\nThen seizing a stone, with a swift, strong blow he crushed in brow\nand brain, and fell dead upon the body of Kaala.\n\nA wail of anguish went up from Ua. Kamehameha spoke not, moved\nnot. Long he gazed upon the bodies before him; and his eye was\nmoist and his strong lip quivered as, turning away at last, he said:\n\"He loved her indeed!\"\n\nWrapped in kapa, the bodies were laid side by side and left in the\ncavern; and there to-day may be seen the bones of Kaala, the flower\nof Lanai, and of Kaaialii, her knightly lover, by such as dare to\nseek the passage to them through the whirlpool of Palikaholo.\n\nMeles of the story of the tragedy were composed and chanted before\nKamehameha and his court at Kealia, and since then the cavern has\nbeen known as Puhio-kaala, or \"Spouting Cave of Kaala.\"\n\n\n\n\n\n\n\n\nTHE DESTRUCTION OF THE TEMPLES.\n\n\nCHARACTERS.\n\n Liholiho (Kamehameha II.), king of the Hawaiian Islands.\n Keopuolani, the queen-mother,\n Kaahumanu, chief counselor, and\n Kalakua, widows of Kamehameha I.\n Kalaimoku, prime minister.\n Kekuaokalani, the defender of the gods.\n Manono, wife of Kekuaokalani.\n Hewahewa, high-priest of Hawaii.\n Hoapili, guardian of the Princess Nahienaena.\n Naihe, counselor and orator.\n Kekuanaoa, treasurer of the king.\n Kapihe, commander of the national vessels.\n Laanui, a companion of the king.\n\n\n\n\nTHE DESTRUCTION OF THE TEMPLES.\n\nTHE LAST GREAT DEFENDER OF THE HAWAIIAN GODS.\n\n\nI.\n\nOn the 1st of October, 1819, a fleet of four canoes bearing the royal\ncolors set sail from Kawaihae, in the district of Kohala, on the\nnorthwestern coast of Hawaii. The canoes were large and commodious,\nand were occupied by between sixty and seventy persons, a portion of\nwhom were females. The most of the men were large, muscular and over\nsix feet in height, while the dress and bearing of many of the women\nindicated that they were of the tabu and chiefly classes.\n\nThe costumes of a number of those of both sexes who seemed to be\nof rank were a strange admixture of native and foreign fabric and\nfashion. American and European manufactures were beginning to find a\nmarket in the islands, and the persons of many were adorned with rich\ncloths, jewelry and other tokens of civilization. Their weapons and\nutensils were largely of metal, and a squad of ten warriors armed with\nmuskets, in one of the canoes, showed that the white man's methods of\nwarfare had received the early and earnest attention of the Hawaiian\nchiefs and leaders.\n\nThe canoe leading the little squadron was double, with covered\napartments extending into and across the united decks of both, and\nthe persons occupying it, with the exception of soldiers, sailors\nand servants, were distinguished alike for their gaudy trappings\nand a boisterous merriment infusing a feeling of jollity throughout\nthe fleet. In this canoe was Liholiho, who, on the death of his\ndistinguished father, Kamehameha I., something less than five months\nbefore, had become sole monarch of the Hawaiian group. In addition\nto two of his queens, he was accompanied by Kapihe, the commander of\nthe royal vessels; Kekuanaoa, the royal treasurer, and a retinue of\nchiefly friends and personal attendants.\n\nOn the 8th of the previous May his royal father had died at Kailua,\nleaving to Liholiho the kingdom his arms had won, with Kaahumanu as\nsecond in authority and guardian of the realm. The morning following\nthe death of his father Liholiho left Kailua for Kohala to avoid\ndefilement, and there remained for ten days, when he returned to\nKailua and formally assumed the sceptre. At the end of the season\nof mourning, for superstitious reasons the young king again left for\nKohala, and took up his residence for a time at Kawaihae. Remaining\nthere until the 1st of October, on the advice of Kaahumanu he had\nstarted on his return to Kailua.\n\nDuring the brief residence of Liholiho at Kawaihae, Kaahumanu\ninaugurated a vigorous conspiracy against the priesthood, and resolved\nto persuade the young king to repudiate the religion and tabus of his\nfathers. In this scheme she was assisted by Keopuolani, the mother of\nLiholiho; Kalaimoku, the prime minister, and Hewahewa, the high-priest,\nwho claimed descent from the renowned Paao.\n\nIn the latter part of the reign of the first Kamehameha the gods and\ntabus of the priesthood began to lose something of their sanctity in\nthe estimation of the masses. Although the first Christian missionaries\nto the islands did not arrive until nearly a year after the death of\nKamehameha I., many trading and war vessels had touched at Hawaiian\nports during the two preceding decades. No very clear idea of the\nChristian religion had been imparted to the natives by the sailors\nand traders with whom they had been brought in contact; but it could\nnot have escaped their observation that the foreigner's disregard of\nthe tabu brought with it no punishment, and they very naturally began\nto question the divinity of a religious code limited in its scope to\nthe Hawaiian people.\n\nThe results of this growing scepticism were frequent violations of\nthe tabu. To check this seditious tendency summary punishments were\ninflicted. A woman was put to death for entering the eating apartment\nof her husband, and Jarvis relates that three men were sacrificed at\nKealakeakua, a short time before the death of Kamehameha--one of them\nfor putting on the maro of a chief, another for eating a forbidden\narticle, and the third for leaving a house that was tabu and entering\none that was not. Kamehameha had learned something of the religion of\nthe foreigners, but not enough to impress him greatly in its favor;\nand when questioned concerning it during his last illness he replied\nthat he should die in the faith of his fathers, although he thought\nit well that his successor should give the subject attention.\n\nDifferent motives influenced the leaders in this conspiracy against\nthe religion and tabus of the group. Kaahumanu, the favorite wife\nof Kamehameha I., but the mother of none of his children, was bold,\nambitious and unscrupulous. Left second in authority under the\nyoung king, she chafed at the restraints imposed by the tabu upon\nher sex. Many of the most palatable foods were denied her by custom,\nand in her intercourse with foreigners acts of courtesy were chilled\nand hampered by numerous and irksome tabu interdictions. To enable\nher to eat and drink of whatever her appetites craved, and to do so\nin the presence of males, Kaahumanu was prepared to strike at the\nroots of a religious system which had maintained her ancestors in\nplace and power, even though she had no definite knowledge of the\nnew faith with which she hoped to supplant it.\n\nAlthough the uncle of one of the wives of Liholiho--Kekauonohi--\nKalaimoku was not of distinguished rank. He was a chief of decided\nability, however, and had been by degrees advanced under the first\nKamehameha, until he became the prime minister of the second. Not\nbeing a tabu chief by birth, he was easily persuaded by Kaahumanu\nto lend his assistance in depriving those of higher rank of their\ntabu prerogatives, and to this end he and his brother Boki were\nbaptized by the Roman Catholic chaplain of the French corvette\nL'Uranie shortly after the assumption of the government by Liholiho.\nThis was done while the young king was residing at Kawaihae, and\nwithout his knowledge.\n\nKeopuolani, the political wife of Kamehameha I., and the mother of\nLiholiho, Kauikeaouli and Nahienaena, was the daughter of Kiwalao,\nand of supreme tabu rank. So well was this recognized that her\ndistinguished husband, it is related, always approached her with\nhis face to the earth. She lacked decision of character, however,\nand her adhesion to the conspiracy against the tabu was doubtless\ndue to the influence over her of the crafty Kaahumanu.\n\nWhatever may have been the motives of others, the apostasy of Hewahewa\nseems to have been the result of conviction. Being the high-priest\nof Hawaii, he had everything to lose and nothing to profit by the\ndestruction of the religious system of which he was the supreme\nand honored head. Of an inquiring mind, the little knowledge he had\ngained of the new creed had convinced him of the inconsistency of his\nown, and when the time came to strike he acted boldly. His hand was\nthe first to apply the torch to the temples. Had he hesitated the\nconspiracy would have failed, for the influence of the high-priest\nwith the masses at that time was second only to that of the king.\n\nLiholiho was strong only in his attachments. Born in 1797, when the\ngroup had been consolidated under one government and further wars\nwere not apprehended, he had not been given that austere and solid\ntraining in civil and military life imparted to the princes of the\nprevious generation. He was attracted by the vices rather than the\nvirtues of the foreigners at intervals visiting the islands, and,\nrealizing that his future was secure, had devoted almost exclusively to\npleasure the ripening years of his youth. Light-hearted, affectionate\nand gentle, he had shown so little taste for public affairs at the age\nof twenty-two that his dying father, in bequeathing to him the sceptre,\ndeemed it prudent to accompany it with the condition that, should he\nwield it unworthily, the supreme power should devolve upon Kaahumanu.\n\nThese were the prominent actors in the scheme for the destruction\nof the priesthood, and this the character of the young king who had\nbeen tarrying for some months at Kawaihae, and to whom a message had\nbeen sent by Kaahumanu, informing him that, on his return to Kailua,\nshe would openly set the gods at defiance and declare against the\ntabu. This information did not greatly astonish Liholiho. He knew\nof the growing hostility to the tabu; had talked with Hewahewa on\nthe subject; had learned that his mother had failed to respect it on\nlate occasions, and had himself seen it violated without harm to the\noffender. Yet he feared the consequences of an open declaration against\nthe priesthood. He remembered the fate of Hua, whose bones whitened\nin the sun. He knew that his arrival at Kailua would precipitate the\ncrisis, and compel him either to renounce or defend the gods of his\nfathers; and after leaving Kawaihae, as we have seen, with a party\noccupying four canoes, he pursued his way very leisurely toward Kailua,\nseemingly in no haste to reach his destination.\n\nMoving southward, and passing the rocky point immediately north\nof Puako, sail was shortened in the royal fleet, and the canoes\ndrifted slowly along the coast, taking just wind enough to hold\ntheir course. Carousings were heard in the royal quarters. Liholiho\nappeared, and, waving his hand to a group of men and women forward,\na wild hula dance was soon in progress, to the accompaniment of drums\nand rattling calabashes. The king watched the dancers for some time\nwith a vacant air, and then began to mark the drum-beats with his\nfeet. The emphasis of the movement increased, until, dismissing his\ndignity, his voice finally rose above the rude music, and he began to\ndance with an enthusiasm which seemed to be almost frenzied. Others\nof the royal party joined in the revelry, and for half an hour or\nmore the vessel was the scene of tumultuous merriment. Bottles and\ncalabashes of intoxicating liquors were then passed from one to another\nof the companions of the king, and the hula was continued, followed by\nchants, meles and other methods of enjoyment. Drinking was frequent,\nand the humbler members of the party were sparingly supplied with gin,\nwhiskey and other stimulants. Similar scenes were transpiring in the\ncanoes following, and the debauch was the wildest ever witnessed on\nany one of the eight Hawaiian seas.\n\n\"Let us make drunk the water-gods!\" exclaimed the king. \"Here, Kuula,\nis a taste for you; and here, Ukanipo, is your share!\" And he tossed\ninto the ocean two bottles of liquor.\n\n\"Let us hope the gods may not be angered by the unusual sacrifice,\"\nsaid Laanui, one of the favorite companions of the king. He spoke\nseriously, and Liholiho's face wore a troubled expression for a moment\nas he replied:\n\n\"Then you have not yet lost faith in the gods, Laanui?\"\n\n\"No,\" was the prompt answer of Laanui.\n\nThe king did not continue the conversation. Turning and beckoning\nto a servant, more liquor was brought, after which the revelry was\ncontinued all through the day and far into the night. Meanwhile,\nso little progress had been made that at noon the next day the fleet\nwas off Kiholo.\n\nFor another twenty-four hours the feasting, drinking and dancing\ncontinued, when the revelers were met by a double canoe sent by\nKaahumanu from Kailua in search of the royal party. The messengers\nof his chief counselor were courteously received by Liholiho, and,\nhoisting all sail, he was escorted by them to Kailua, where he was\nwarmly welcomed by Kaahumanu and the members of the royal family.\n\nAppearances of dissipation were plainly visible in the language and\nbearing of the king, and Kaahumanu regarded the moment as auspicious\nfor committing him to some flagrant and public act of hostility to the\ntabu. Both she and Keopuolani, the queen-mother, had been secretly\nviolating it, since the death of Kamehameha I., by eating of foods\ninterdicted to their sex, and to screen themselves from exposure it\nwas necessary that the religious system should be destroyed of which\nthe tabu was the vital force. This could be accomplished only through\nthe united efforts of the king and high-priest. Hewahewa was prepared\nto do his part as the religious head of the kingdom, but the young\nking, notwithstanding the pressure that had been brought to bear\nupon him by Kaahumanu and a few of the leading chiefs of his court,\nwas still undecided.\n\nA feast was prepared in honor of the king's return to Kailua. In\naccordance with native custom, separate tables for the sexes were\nspread, and a number of foreigners were present as the invited\nguests of Kaahumanu. During the afternoon Liholiho, in response to\nwell-devised banters, had been induced to drink and smoke with the\nfemale members of his family. This was a favorable beginning, and,\nfarther emboldened by his mother, who deliberately ate a banana in\nhis presence and drank the milk of a cocoanut, he declared that he\nwould openly set the tabu at defiance during the approaching feast.\n\nIt was feared that his courage would fail, and he was not left to\nhimself for a moment until he led the way to the feast. His step was\nunsteady, and his face wore a troubled expression as he proceeded\nto the pavilion, accompanied by Kaahumanu, Keopuolani and other\nmembers of the royal household. As they separated to take seats at\ntheir respective tables, the queen-mother gave Liholiho a look of\nencouragement, and Kaahumanu said to him in a low tone:\n\n\"If you have the courage of your father, this will be a great day\nfor Hawaii.\"\n\nThe king made no reply, for at that moment his eyes fell upon wooden\nimages of Ku and Lono, on opposite sides of the entrance, and he\nstepped briskly past them and seated himself at the head of one of\nthe tables. The sight of the idols almost unnerved him, and some of\nthe guests observed that his hand trembled as he raised to his lips\nand drained a vessel of what seemed to be strong liquor.\n\nThe guests were all seated. Hewahewa rose, and, glancing at the\ntroubled face of the king, lifted his hands and said with firmness:\n\"One and all, may we eat in peace, and in our hearts give thanks to\nthe one and only god of all.\"\n\nThe words of the high-priest restored the sinking courage of\nthe king. He rose from his seat, deliberately walked to one of\nthe tables reserved for the women, and seated himself beside his\nmother. During the strange proceeding not a word was spoken, not a\nmorsel touched. Some believed him to be intoxicated; others were sure\nthat he was insane. Since the age of Wakea no one had so defied the\ngods and lived. Many natives rose from the tables, and horror took the\nplace of astonishment when Liholiho, encouraged by his mother, began\nto freely partake of the food prepared for the women. Interdicted fish,\nmeats and fruits were then brought to the tables of the women by order\nof the king, who ate from their plates and drank from their vessels.\n\nNow satisfied that the king was acting deliberately and with the\napproval of the most influential dignitaries of the kingdom, including\nthe supreme high-priest, a majority of the chiefs present promptly\nfollowed the example of their sovereign, and an indescribable scene\nensued. \"The tabu is broken! the tabu is broken!\" passed from lip to\nlip, swelling louder and louder as it went, until it reached beyond\nthe pavilion. There it was taken up in shouts by the multitude, and was\nsoon wafted on the winds to the remotest corners of Kona. Feasts were\nat once provided, and men and women ate together indiscriminately. The\ntabu foods of palace and temple were voraciously eaten by the masses,\nand thousands of women for the first time learned the taste of flesh\nand fruits which had tempted their mothers for centuries.\n\nAt the conclusion of the royal feast a still greater surprise\nbewildered the people. \"We have made a bold beginning,\" said Hewahewa\nto the king, thus adroitly assuming a part of the responsibility;\n\"but the gods and heiaus cannot survive the death of the tabu.\"\n\n\"Then let them perish with it!\" exclaimed Liholiho, now nerved to\ndesperation at what he had done. \"If the gods can punish, we have\ndone too much already to hope for grace. They can but kill, and we\nwill test their powers by inviting the full measure of their wrath.\"\n\nTo this resolution the high-priest gave his ready assent, and orders\nwere issued at once for the destruction of the gods and temples\nthroughout the kingdom. Resigning his office, Hewahewa was the first to\napply the torch, and in the smoke of burning heiaus, images and other\nsacred property, beginning on Hawaii and ending at Niihau, suddenly\npassed away a religious system which for fifteen hundred years or\nmore had shaped the faith, commanded the respect and received the\nprofoundest reverence of the Hawaiian people. No creed was offered\nby the iconoclasts in lieu of the system destroyed by royal edict,\nand until the arrival of the first Christian missionaries, in March\nof the year following, the people of the archipelago were left without\na shadow of religious restraint or guidance.\n\n\n\n\nII.\n\nWhile the abolition of the tabu system received the universal approval\nof the masses, the destruction of the gods and temples met with very\nconsiderable remonstrance and opposition. It was believed by many\nthat the priesthood might be preserved without the tabu, and that\nthe king had transcended his sovereign power in striking down both at\na single blow. Hence many gods were saved from the burning temples,\nand thousands refused to relinquish the faith in which they had been\nreared. Deprived of their occupations, the priests denounced the\ndestruction of the heiaus, and it was not long before a formidable\nconspiracy against the government was organized on Hawaii, under\nthe leadership of Kekuaokalani, a chief of rare accomplishments and\na cousin of the king. Defection appeared at the court, and several\nchiefs of distinction gave their support to the revolutionary movement.\n\nHowever it may be regarded in the light of its results, on the part\nof Kekuaokalani the rebellion was a brave and conscientious defence\nof the religion of his fathers. He raised the standard of revolt\nwithin a day's march of Kailua, and invited to its support all who\ncondemned the action of Liholiho in decreeing the destruction of\nthe national religion. He scorned all compromises and concessions,\nand but for the firearms of the whites would doubtless have wrested\nthe sceptre from his royal cousin.\n\nIt has been asserted that Kekuaokalani was ambitious and availed\nhimself of the discontent created by the anti-religious decrees of\nLiholiho as a possible means of seizing the reins of government. This\nassumption is not sustained either by the words or acts of the\nunfortunate chief. The ambassadors sent to him after the first skirmish\nof the conflict reported that he declined all terms of peaceful\nsettlement. This, however, was not the case. What he demanded was that\nLiholiho should withdraw his edicts against the priesthood, permit the\nrebuilding of the temples, and dismiss Kalaimoku as prime minister and\nKaahumanu as chief counselor of the government. These conditions were\ndeclined, and the ambassadors returned with the story that they had\noffered to leave the question of religion entirely with the people,\nbut that Kekuaokalani would have nothing but war. A correct statement\nof what occurred at the interview would doubtless have weakened the\nroyal cause, and was therefore withheld. After the resignation of\nHewahewa as high-priest the position devolved upon Kekuaokalani by\nright of precedence, and, believing in the sanctity of his gods,\nas a brave man he could not do less than take up arms in their defence.\n\nNo characters in Hawaiian history stand forth with a sadder prominence,\nor add a richer tint to the vanishing chivalry of the race, than\nKekuaokalani and his courageous and devoted wife, Manono, the last\ndefenders in arms of the Hawaiian gods. They saw all that the light\naround them presented, but the only gods known to them were those of\ntheir fathers, and they died in a futile effort to protect them. They\nwere brave, noble and conscientious, and the cause in which they\nperished cannot detract from the grandeur or dim the glory of the\nsacrifice.\n\nIn the veins of Kekuaokalani ran the best blood both of Hawaii\nand Oahu. He was a nephew of Kamehameha I., and his strain was\neven superior in rank to that of his distinguished uncle. His\ngreat-grandmother was Kamakaimoku, a princess of Oahu, who became the\nwife of Kalaninuiamamao, one of the sons of Keawe, king of Hawaii,\nand the mother of Kalaniopuu, grandfather of Keopuolani, mother\nof Liholiho. One of the full sisters of Kalaniopuu was Manona, the\ngrandmother of Kekuaokalani.\n\nOne of the early wives of Kamehameha I. was Kalola, a chiefess of\nHawaii. She subsequently became the wife of Kekuamanoha, a younger\nbrother of Kahekili, king of Maui, and the mother of Manono, wife\nof Kekuaokalani. As the mother of Manono was a daughter of Kumukoa,\none of the sons of Keawe, king of Hawaii, and her father was a prince\nof Maui, she was not only of high rank, but was related in blood both\nto her husband and the reigning family.\n\nKekuaokalani is referred to by tradition as one of the most imposing\nchiefs of his day. He was more than six and a half feet in height,\nperfect in form, handsome in feature and noble in bearing. Brave,\nsagacious and magnetic, he possessed the requirements of a successful\nmilitary leader; but as war had practically ceased with the conquest of\nthe group by Kamehameha I., and he had little taste for the frivolities\nof the court, where he might have worn out his life in honored\nidleness, he turned his attention to the priesthood. Beginning at the\nbottom, with patient application he passed through the intervening\ndegrees until he stood beside the high-priest, fully his equal in\nlearning, and more than his peer in devotion to his calling. He\nmastered the chronological meles of the higher priesthood and the\nesoteric lore and secret symbols of the temple, and with the death\nof Hewahewa it was the universal expectation that the duties of\nthe high-priesthood would devolve upon him. In disposition he was\nhumane, charitable and unselfish, and, appreciating the nobility of\nhis character, his wife worshipped him almost as a god. In return he\nbestowed upon her the full measure of his affection, and the waters\nof their lives flowed peacefully on together until the grave engulfed\nthem both.\n\nThis was the character of the sturdy chief around whom the friends of\nthe dethroned gods of Hawaii began to rally. He counseled peace and\nsubmission so long as he could find listeners among the disaffected,\nbut in the end he was forced into the revolt and became the leader\nof the movement.\n\nHe was present at the royal feast at Kailua when Liholiho publicly\nviolated the tabu and decreed the destruction of the temples. He saw\nHewahewa, the venerable high-priest, who had been to an extent his\nreligious guide and instructor, cast the first brand upon the heiau\nwhere they had so often worshipped together and sought the counsels\nof the gods. At first all this seemed to be a horrible dream, but the\nburning temples and frantic rejoicings of the populace soon convinced\nhim that it was a bewildering reality, and he threw himself to the\nearth and prayed that his sight might be blasted, that he might\nwitness no farther the sacrilegious acts of the people.\n\n\"Liholiho's brain is on fire with strong drink, and he may be urged\nto do anything,\" thought Kekuaokalani; \"but Hewahewa--it must be that\nhe is insane, and it is my duty to speak with him.\"\n\nHe sought and found the high-priest, and learned to his great grief\nthat Hewahewa was not only sound in mind, but was in thorough accord\nwith the king in his determination to destroy the temples and repudiate\nthe priesthood.\n\n\"And you, a high-priest of the blood of Paao, advise this!\" said\nKekuaokalani, bitterly.\n\n\"I advise it,\" was the calm reply of Hewahewa; \"but I am no longer\nthe high-priest of Hawaii; the king has been so notified.\"\n\n\"Then here and now do I assume the vacant place,\" returned\nKekuaokalani, promptly.\n\n\"By whose appointment?\" inquired Hewahewa.\n\n\"By the will of the outraged gods whose temples are turning to ashes\naround us!\" replied Kekuaokalani, with energy. \"They will teach me my\nduty, even should they fail to visit vengeance upon their betrayers!\"\n\nWith these words Kekuaokalani turned and walked away. His heart was\nfilled with anguish, and the shouts of the people drove him almost to\ndespair. Reaching the pavilion, he lifted and placed upon his shoulder\nthe prostrate and mutilated image of Lono that had stood beside the\nentrance, and with the precious burden strode gloomily and defiantly\npast the palace and disappeared.\n\nFor a month or more nothing was heard of Kekuaokalani at the\ncourt. Meantime, the work of destruction continued, and the smoke of\nburning temples rose everywhere throughout the group. At length word\nreached Kailua that some of the priesthood, sustained by a number\nof influential chiefs, were inciting a revolt in South Kono. Little\nattention was paid to the report until it was learned that Kekuaokalani\nhad accepted the leadership of the movement. This alarmed the court,\nand a council of chiefs was called. Discussion developed the prevailing\nopinion that the threatened uprising was merely a local disturbance\nthat could be quelled without difficulty, and Liholiho's apprehensions\nwere further relieved by the assurance of one of the chiefs that,\nwith the assistance of forty warriors, he would undertake to bring\nKekuaokalani a prisoner to Kailua within three days.\n\n\"Not with forty times forty!\" said Hewahewa, earnestly. Better\nthan any one else he understood and appreciated the lofty\ncourage of Kekuaokalani, and was too generous to listen to its\ndisparagement without protest. \"No, not with forty times forty!\" he\ncontinued. \"Without Kekuaokalani the revolt will amount to nothing;\nwith him, it means war.\"\n\n\"Then war let it be, since he invites it!\" exclaimed Kalaimoku.\n\n\"But may he not be persuaded to peace?\" inquired the king, addressing\nthe question, apparently, to Hewahewa.\n\n\"Undoubtedly,\" replied the latter, \"if we are prepared to accept\nhis conditions.\"\n\n\"What, think you, would be the conditions?\" returned the king.\n\n\"The restoration of the tabu and the rebuilding of the temples,\"\nwas the deliberate answer of Hewahewa.\n\nThe king was silent; but before the council dissolved it was understood\nthat a force would be sent against the rebels at once, and for a week\nor more preparations for the campaign were in progress, under the\nsupervision of Kalaimoku. Everything at length being in readiness,\nthe royal army, numbering, it is presumed, not less than fifteen\nhundred warriors, some of them bearing firearms, moved southward from\nKailua in the direction of Kaawaloa, where had been established the\nrebel headquarters.\n\nHaving accepted the leadership of the rebellion, and regarding himself\nas a champion selected by the gods for their defence, Kekuaokalani\nvitalized the movement with an energy and enthusiasm which soon\nbrought the people to its support in large numbers, and the winter\nsolstice found him in command of an army large enough to inspire him\nwith a reasonable hope of success.\n\nThe five intercalated days between the winter solstice and the\nbeginning of the new year had from time immemorial been set apart as a\nseason of tabu, dedicated to festivities in honor of Lono, one of the\nHawaiian trinity. In the midst of the general religious demoralization\nKekuaokalani devoted to the season its customary observances--the\nlast yearly festival ever authoritatively given to Lono in the group.\n\nThe movements of the government were regularly and rapidly reported to\nKekuaokalani, and when the royal troops left Kailua he was prepared\nto meet them. Through his efforts a heiau near Kaawaloa had escaped\ndestruction. Thither he repaired, and, offering sacrifices to the gods,\nprayed that they would manifest their power by giving him victory.\n\nHe did not await the assault of the royal forces. Leaving Kaawaloa,\nhe attacked and defeated their advance not far north of that place,\nthrowing the entire army into confusion. Satisfied with the success,\nhe returned to Kaawaloa.\n\nNews of the repulse reaching Kailua, a consultation was called by the\nking, and Kalaimoku urged the prompt advance of reinforcements by land\nand sea, and an immediate and overwhelming attack upon the rebels at\nKaawaloa, rightly claiming that every day would add to the strength\nof the insurgents under the inspiration of the slight victory they\nhad achieved.\n\nThis advice was accepted, and every available force was immediately\nsent to the front, including a squadron of double canoes under the\ncommand of Kaahumanu and Kalakua, one of them carrying a mounted\nswivel in charge of a foreigner.\n\nUncertain as to the strength of the rebels, and by no means confident\nof the results of a struggle which had opened in favor of his\nenemies, Liholiho advised a resort to peaceful negotiations before\nstaking everything on the chances of battle. Hoapili, who stood in\nthe capacity of husband to the queen-mother, and Naihe, hereditary\nnational counselor and orator, were selected as ambassadors to confer\nwith Kekuaokalani, and Keopuolani volunteered to accompany them.\n\nReaching the camp of the insurgents, the ambassadors were graciously\nreceived by Kekuaokalani, and used every means to effect an amicable\nsettlement of the difficulties that had brought two hostile armies\nface to face; but nothing satisfactory could be accomplished. They were\nnot authorized to offer such terms as Kekuaokalani felt that he could\nconsistently accept, inasmuch as they failed to embrace either the\nrestoration of the tabu or the rebuilding of the temples. Naihe offered\nto leave the question of religion optional with the insurgents. To\nthis proposal Kekuaokalani bitterly replied:\n\n\"You offer the scales of the fish after you have picked the bones. As\nthey are without temples, where would they worship? As they are without\naltars, where would they sacrifice? As they are without the tabu,\nwhat to them would be sacred and acceptable to the gods?\"\n\n\"Then must we take back the word that Kekuaokalani will have nothing\nbut war?\" said Keopuolani, sadly.\n\n\"No, honored mother of princes,\" replied Kekuaokalani, in a tone\nso solemn and impressive that his listeners stood awed in his\npresence. \"Say, rather, that Kekuaokalani, the last high-priest,\nit may be, of Hawaii, is prepared to die in defence of the gods\nto whose service he has devoted his life. If they are omnipotent,\nas he believes them to be, their temples will rise again; if not,\nhe is more than willing to hide his disappointment in the grave!\"\n\nNaihe was his uncle; Kamakaimoku was the great-grandmother both of\nKeopuolani and himself, and the king was his cousin. As a condition of\npeace he demanded the recall of the edicts against the tabu and the\ntemples. As this could not be conceded, the ambassadors appealed to\nhis relationship with themselves and the royal family; but he could\nnot be moved. \"We are proud of our blood,\" he said to Keopuolani,\n\"but who but the gods made kings of our ancestors?\"\n\nFinding that nothing could be effected, the ambassadors withdrew with\ntokens of mutual regret, and were safely and respectfully escorted\nbeyond the rebel lines. The reports they allowed to be circulated\non their return, that Kekuaokalani had refused to consider any terms\nof peace, and that they had narrowly escaped with their lives, were\ninventions employed to mislead and exasperate the royal army.\n\nWith the departure of the ambassadors Manono sought her husband to\nlearn the results of the conference. The information that no agreement\nhad been reached did not surprise her. For weeks past all the auguries\nhad indicated blood, and the night before the alae had screamed in\nthe palms behind her hut.\n\n\"Thank the gods for the omen!\" said Kekuaokalani.\n\n\"But the voice of the alae is a presage of evil,\" suggested Manono.\n\n\"Only to those who do evil,\" replied the chief. \"The fate of the gods,\nwhose battles we fight, is shaped by themselves.\"\n\n\"Have you no fear of the result?\" inquired Manono.\n\n\"I fear nothing,\" was the reply; \"but the thought has sometimes\ncome to me of late that the gods are reserving for Liholiho and his\nadvisers a punishment greater than I may be able to inflict. Should\nthat be so, I am obstructing with spears the path of their vengeance,\nand will be sacrificed.\"\n\n\"The will of the gods be done!\" said Manono, devoutly. \"But, whatever\nmay be the fate of Kekuaokalani, Manono will share it.\"\n\n\"Brave Manono!\" exclaimed the husband, with emotion. \"If the gods so\nwill it we will die together!\"\n\nThat night Kekuaokalani took up his line of march for Kailua,\ndetermined to give battle to the royal forces wherever he might\nencounter them. He moved near the coast, and the next morning the\nhostile armies met at Kuamoo. Arranging his forces in order of battle,\nKekuaokalani sent to the front a number of newly-decorated gods in\nthe charge of priests, and, in turn addressing the several divisions,\nconjured them in impassioned language to defend the gods of their\nfathers.\n\nKalaimoku commanded the royal army in person. The battle opened in\nfavor of the rebels, and with them would have been the victory but\nfor the great superiority of the royalists in firearms. At a critical\njuncture a battalion of musketeers, some of whom were foreigners,\ncharged the rebel centre, when the division gave way in something of\na panic, and soon the entire rebel forces were in retreat. Retiring\nto the adjacent seaside, under cover of a stone wall they made a\nsuccessful resistance for some time; but the squadron of double\ncanoes already referred to, under the command of Kaahumanu and\nKalakua, enfiladed the position with musketry and a mounted swivel,\nand the insurgents abandoned the unequal struggle, the most of them\nscattering and seeking shelter in the neighboring hills.\n\nAlthough wounded early in the action, Kekuaokalani gallantly kept\nthe field. Everywhere was his tall form seen moving throughout\nthe conflict, rallying and cheering his followers, while at his\nside fought the brave Manono. He finally fell with a musket-ball\nthrough his heart. With a wild scream of despair Manono sprang to\nhis assistance, and the next moment a bullet pierced her temple,\nand she fell dead across the body of her dying husband. Kalaimoku\nwas the first to approach, and gazing long upon the noble features of\nKekuaokalani, grand even in death, turned to his followers and said:\n\"Truly, since the days of Keawe a grander Hawaiian has not lived!\"\n\nThus died the last great defenders of the Hawaiian gods. They died\nas nobly as they had lived, and were buried together where they fell\non the field of Kuamoo.\n\nSmall bodies of religious malcontents were subdued at Waimea and one\nor two other points, but the hopes and struggles of the priesthood\nvirtually ended with the death of Kekuaokalani.\n\n\n\n\n\n\n\n\nTHE TOMB OF PUUPEHE.\n\n\nCHARACTERS.\n\n Makakehau, a chief of Lanai.\n Puupehe, daughter of a chief of Maui.\n\n\n\n\nTHE TOMB OF PUUPEHE.\n\nA LEGEND OF THE ISLAND OF LANAI.\n\n\nSailing along the lee-shore or southwest coast of Lanai, a huge block\nof red lava, sixty feet in diameter and eighty or more feet in height,\nis discerned standing out in the sea, and detached from the mainland\nsome fifty or sixty fathoms. The sides are precipitous, offering no\npossible means of ascent, and against it the waves dash in fury, and\nin the niches of its storm-worn angles the birds of ocean build their\nnests. Observed from the overhanging bluff of the neighboring shore,\non the summit of the lonely column is seen a small enclosure formed\nby a low but well-defined stone wall. This is known as \"The tomb\nof Puupehe\"--the last resting-place of one of the most beautiful of\nthe daughters of Maui, whose body was buried there by her distracted\nhusband and lover, Makakehau, a warrior of Lanai. How the summit was\nreached by the lover with his precious burden is a mystery, but the\nwall is still there to show that the ascent was made in some manner,\nand tradition assumes that it was through the agency of supernatural\nforces.\n\nPuupehe was the daughter of Uaua, a petty chief of Maui, and Makakehau\nwon her, it is related without detail, as the joint prize of love and\nwar. How this could have occurred it is difficult to imagine, since\nLanai was always a dependency of Maui in the past, and no direct wars\nbetween the two islands are mentioned by tradition. It may therefore be\ninferred that she was the spoil of some private predatory expedition,\nand that the efforts of the young warrior to jealously seclude her\nfrom the gaze of men were prompted not more by the infatuations of\nher beauty than the fear that she might be recaptured.\n\nHowever this may have been, they are described in the Kanikau, or\n\"Lamentation of Puupehe,\" as mutually captive to each other in the\nbonds of love. The maiden was a sweet flower of Hawaiian beauty. Her\nglossy brown and spotless body \"shone like the clear sun rising out\nof Heleakala.\" Her flowing hair, bound by wreaths of pikaki blossoms,\nstreamed forth as she ran \"like the surf-crests scudding before the\nwind,\" and the starry eyes of the daughter of Uaua so dazzled the\nyouthful brave that he was called Makakehau, or \"Misty Eyes.\"\n\nFearing that the radiant beauty of his captive might cause her to be\ncoveted by some of the chiefs of the land, he said to her: \"We love\neach other well. Let us go to the clear waters of Kalulu. There we\nwill fish together for the kala and bonita, and there will I spear\nthe turtle. I will hide you, O light of my heart! in the cave of\nMalauea. Or we will dwell together in the great ravine of Palawai,\nwhere we will eat the young of the uwau, and bake them in the ti leaf\nwith the sweet pala root. The ohelo berries of the Kuahiwa will refresh\nus, and we will drink of the cool waters of Maunalei. I will thatch a\nhut in the thicket of Kaohai, and we will love on till the stars die.\"\n\nThe meles tell of their loves in the Pulou Ravine, where they caught\nthe bright iwi birds and scarlet apapani. How sweet were their joys\nin the maia groves of Waiakeakua, where the lovers saw naught so\nbeautiful as themselves! But the misty eyes were soon to be made\ndimmer by weeping, and dimmer till the drowning brine should shut\nout their light for ever.\n\nMakakehau left his love one day in the cave of Malauea, while he went\nto the mountain to fill the huawai with sweet water. This cavern yawns\nat the base of the cliff overlooking the rock of Puupehe. The sea\nsurges far within, but there is an inner space or chamber which the\nexpert swimmer can reach, and where Puupehe had often found seclusion,\nand baked the honu, or sea-turtle, for her absent lover.\n\nThis was the season for the kona, the terrific storm that comes\nup from the equator, and hurls the billows of ocean with increased\nviolence against the southern shores of the Hawaiian Islands.\n\nMakakehau beheld from the rocky springs of Pulou the vanguard of an\napproaching kona--scuds of rain and thick mist rushing with a howling\nwind across the round valley of Palawai. He knew the storm would fill\nthe cave with a wild and sudden rush of waters, and destroy the life\nof his beautiful Puupehe.\n\nEvery moment was precious. He flung aside his calabashes of water,\nand at the top of his speed started down the mountain. With mighty and\nrapid strides he crossed the great valley, where he met the coming\nstorm in its fury. Over the rim he dashed with an agonized heart,\nand down the ragged slope of the kula to the shore, which the waves\nwere already lashing in a voice of thunder.\n\nThe sea was up, indeed! The yeasty foam of surging, wind-rent billows\nwhitened the cliffs, and the tempest chorussed the mad anthem of the\nbattling waves. Oh! where should Misty Eyes seek for his love in the\nblinding storm?\n\nA rushing mountain of sea fills the mouth of the cave of Malauea, and\nthe pent air within hurls back the invading torrent with a stubborn\nroar, blowing outward great streams of spray. It is a savage war of\nthe elements--a battle of the forces of nature well calculated to\nthrill with pleasure the hearts of strong men. But a lover looking\ninto the seething gulf of the whirlpool--what would be to him the\nsublime conflict? what to see amid the boiling brine the upturned\nface and tender body of the idol of his heart?\n\nOthers might agonize on the brink, but Misty Eyes sprang into the\ndreadful caldron and snatched his lifeless love from the jaws of an\nocean grave.\n\nThe next day fishermen heard the lamentation of Makakehau, and the\nwomen of the valley came down and wailed over Puupehe. They wrapped\nher body in bright, new kapa, and covered it with garlands of fragrant\nnauu. They prepared it for interment, and were about to place it in\nthe burial ground of Manele; but Makakehau prayed that he might be\nleft alone one night more with his lost love, and the request was\nnot refused.\n\nWhen the women returned the morning following they found neither\ncorpse nor wailing lover. At length, looking toward the rock of\nPuupehe, they discovered Makakehau at work on the lofty apex of\nthe lone sea-tower. The wondering people of the island watched\nhim with amazement from the neighboring cliffs, but, heedless of\ntheir observation, he continued his labors. Some sailed around the\nbase of the column in their canoes, but could discover no means of\nascent. Every face of the rock was either perpendicular or overhanging.\n\nThe conviction then became general--since there seemed to be no other\npossible explanation--that some sympathizing akua, or spirit, had\nresponded to the prayer of Makakehau, and assisted him in reaching\nthe summit of the tower with the body of his dead bride; and in this\nform has tradition brought down the touching story.\n\nMakakehau finished his labors. He laid his love in a grave prepared\nby his own hands, placed the last stone upon it, and then stretched\nout his arms and thus wailed for Puupehe:\n\n\n \"Where are you, O Puupehe?\n Are you in the cave of Malauea?\n Shall I bring you sweet water,\n The water of the fountain?\n Shall I bring the uwau,\n The pala and ohelo?\n Are you baking the honu?\n And the red, sweet hala?\n Shall I pound the kalo of Maui?\n Shall we dip in the gourd together?\n The bird and the fish are bitter,\n And the mountain water is sour.\n I shall drink it no more;\n I shall drink with Aipuhi,\n The great shark of Manele.\"\n\n\nCeasing his sad wail, Makakehau gazed for a moment upon the grave where\nwere buried the light and hope of his life, and then leaped from the\nrock into the boiling surge at its base. His body was crushed in the\nbreakers. The witnesses of the sacrifice secured the mangled remains\nof the dead lover, and interred them with respect in the kupapau\nof Manele.\n\nThis is the story told by the old bards of Lanai of the lonely rock\nof Puupehe, and the still inaccessible summit, with the marks of a\ngrave upon it, attests with reasonable certainty that: the mele has\nsomething of a foundation in fact.\n\n\n\n\n\n\n\n\nTHE STORY OF LAIEIKAWAI.\n\n\nCHARACTERS.\n\n Laieikawai, the heroine, called also Ka wahine o ka liula,\n \"the lady of the twilight,\" daughter of a chief of Oahu.\n Laielohelohe, twin-sister of Laieikawai.\n Waka, their grandmother, a powerful sorceress.\n Kapukaihaoa, a priest of Kukaniloko, Oahu.\n Hulumaniani, a prophet of Kauai.\n Aiwohikupua, a chief of Wailua, Kauai, of kupua or supernatural\n birth, and from a foreign country.\n Moanalihaikawaokele, Aiwohikupua's father and\n Laukieleula, his mother, both mysterious beings, and inhabitants\n of the Moon.\n Kaonohiokala, brother of Aiwohikupua, and a demi-god living in\n the Sun.\n Maile-haiwale,\n Maile-kaluhea,\n Maile-laulii,\n Maile-pakaha, and\n Kahalaomapuana the youngest, sisters of Aiwohikupua.\n Kekalukaluokewa, king of Kauai after Kauakahialii.\n Hauailiki, a petty chief of Mana, Kauai.\n Halaaniani, a petty chief of Puna, Hawaii, and\n Malio, his sister, a sorceress.\n Hinaikamalama, a chiefess of Hana, Maui.\n Poliahu, a goddess of Mauna Kea, Hawaii.\n Kihanuilulumoku, a gigantic moo, or lizard god.\n\n\n\n\nTHE STORY OF LAIEIKAWAI.\n\nA SUPERNATURAL FOLK-LORE LEGEND OF THE FOURTEENTH CENTURY.\n\n\nPREFATORY.\n\nEarly in the spring of 1885 a party of six or eight ladies and\ngentlemen--the writer being of the number--made a carriage circuit\nof the island of Oahu. Ample preparations for the little journey\nhad been made by the governor of the island, and the marshal of the\nkingdom acted in the double capacity of guide and escort. A score of\nattending natives accompanied the party on horseback, and a delightful\nweek or more was consumed in skirting the breezy beaches of Koolau,\nin dalliance at Waialua, in visiting historic points of interest,\nand in completing a journey of something less than one hundred miles.\n\nStarting from Honolulu, the empty carriages were carefully lowered\ndown the steep, ragged and narrow Pali road leading to the valleys\nbelow, and the first evening found us at rest by the beautiful\nshores of Kaneohe. Entering the district of Koolauloa the next day,\nand approaching the coast over a broad stretch of grassy meadow but\nslightly above the level of the ocean, our party was suddenly brought\nto a halt beside a pool of clear water, nearly round, and perhaps a\nhundred feet in diameter. The surface of the pool was ten or twelve\nfeet below the level of the surrounding plain, and its even banks\nof solid rock dropped almost perpendicularly into water of unknown\ndepth. The volume of the pool is affected neither by rain nor drought,\nand the native belief is that it is fed by springs at the bottom,\nand has a subterranean drainage to the ocean, some two or three\nmiles distant.\n\nThis, we learned, was the celebrated pond of Waiapuka, around which so\nmany strange legends have been woven. All of them speak of a cavern\nsomewhere beyond the walls of the pool, and to be reached only by\ndiving into the water and finding the narrow passage leading up\ninto it.\n\nWhile listening to fragments of the story of Laieikawai and of\nother legends connected with the mysterious cavern, and seriously\ndoubting the existence of the secret chamber so prominently referred\nto in the early folk-lore of Oahu, an old native, who had joined the\nparty at Kaneohe, quietly and without a word dismounted, divested\nhimself of his upper garments and plunged into the pool. Swimming\nto the northern wall, he clung for a moment to a slight projection,\nand then disappeared. It was suggested for the first time that he\nwas in search of the cavern of Laieikawai, and all eyes were turned\ntoward the point where he was last seen above the water.\n\nThree or four minutes elapsed, and fears for his safety began to be\nexchanged, when the salutation of \"aloha!\" greeted us from the opposite\nwall, and the next moment a pair of black eyes were seen glistening\nthrough a small opening into the cavern, not before observed, about\nfour feet above the surface of the water.\n\nThe swimmer then returned to the pool by the passage through which\nhe had left it, and we were compelled to admit that the cavern of\nLaieikawai was a reality, however wild and visionary may have been the\nstories connected with it. Not a single person present, including the\ngovernor, had ever before seen the passage to the cavern attempted,\nand the natives were overjoyed at what they had witnessed.\n\nTo the many questions with which he was pressed the old man returned\nbut brief answers on his return, and when importuned to explain the\nmethod of his entrance to the cavern, that the secret might not be\nlost, he pointed significantly to the sea, and declared that there\nwould be found the bodies of those who sought to solve the mystery\nof the passage and failed.\n\nThis rediscovery of the entrance to the cavern of Laieikawai created\na renewed interest in the legends associated with it, and thenceforth\nduring our journey many of the old stories were rehearsed. The most\ninteresting related to Laieikawai. It is a recklessly fanciful\nrecital, and gives expression to the extravagant conceits of the\nearly Hawaiian bards. Following is presented a condensation of the\nlegend of Laieikawai, as more elaborately told by Haleole.--Editor.\n\n\n\n\nI.\n\nThe father of Laieikawai was Kahauokapaka, chief of the two Koolau\ndistricts, comprising the entire windward side of the island of Oahu,\nand her mother's name was Malaekahana. Soon after their marriage he\nmade a vow that if her children should prove to be girls they were\nto be put to death, at least until a son should be born to them.\n\nIn accordance with this savage vow the first four of Malaekahana's\nchildren, all being daughters, were slain without mercy. When her\ntime again drew near, by the advice of a priest she sent her husband\nto the coast to bring her some ohua palemo, a small fish of which\nshe was exceedingly fond.\n\nIn his absence she was delivered of twin girls, who were named\nLaieikawai and Laielohelohe. They were surpassingly beautiful\nchildren, and, desirous of saving their lives, the mother consigned\nthe first-named to the care of Waka, the child's grandmother, and\nthe other to Kapukaihaoa, a priest of discretion and sanctity.\n\nOn the return of the husband he was told that the expected child\ncame into the world without life. He knew that a birth in his house\nhad occurred during his absence, for he had heard two distinct claps\nof thunder.\n\nWaka took her foster-child to the cavern which opens into the pond of\nWaiapuka, and which can be entered only by diving. Laielohelohe was\ntaken by her priestly protector to the sacred enclosure of Kukaniloko,\non the western side of the island, and there tenderly cared for.\n\nThe moment Waka entered the cavern of Waiapuka with Laieikawai a\nrainbow appeared over the place, and was constantly visible so long\nas the child remained there. Even when the sun was obscured by clouds\nthe rainbow could be seen.\n\nAt length the rainbow was observed by the great prophet Hulumaniani\non the distant island of Kauai. For twenty days in succession he saw\nit, and knew its significance. He secured a canoe and fifteen men\nfrom Poloula, the chief of Wailua, provided himself with a black pig,\nwhite fowl and red fish for sacrifice, and, when the star Sirius rose,\nset sail for Oahu.\n\nReaching that island, he landed at Waianae, and, guided by the rainbow,\nin due time arrived at the pool of Waiapuka. Waka had just dived\ninto the cave, and he noticed ripples on the water. During the day\nWaka started to leave the cavern, but caught a glimpse of the prophet\nsitting on the bank, and quickly returned, again ruffling the water.\n\nThe prophet remained by the pool all night, and in the morning saw a\nrainbow over Kukaniloko. Traveling in that direction, he ascended Mount\nKaala, when he saw the rainbow over the island of Molokai. Finding a\ncanoe bound thither, he took passage and landed at Haleolono, near\nthe western shore.\n\nIn a dream Waka had been directed by Kapukaihaoa to remove Laieikawai\nto some securer place, and had accordingly taken her to Malelewaa,\na secluded spot on the north side of Molokai.\n\nFollowing the rainbow, the prophet arrived in the evening at Waikolu,\njust below Malelewaa; but that night Waka was again advised in a\ndream to remove at once to the island of Hawaii and dwell with her\nward at Paliuli. They departed at dawn, and at Keawanui met a man\ngetting his canoe ready to sail to Lanai, and engaged passage; but\nbefore they could embark Laieikawai accidentally removed the veil\nwhich Waka compelled her to wear, and the man was amazed at her beauty.\n\nInstead of starting for Lanai, he invited Waka and her ward to remain\nat his house until he could secure the services of another rower,\nand then started around the island, proclaiming to every group of\npeople the great beauty of Laieikawai.\n\nA great crowd had assembled at Kalaupapa to witness a boxing-match,\nand there the man extolled the beauty of the girl in the presence of\nthe head chief and the prophet in search of her. Not doubting that the\ngirl described was the one he was in quest of, the prophet proceeded\nto Kawela and saw the rainbow over Hawanui. That night he arrived at\nKaamola, the land adjoining, and went to rest, for he had journeyed\nfar and was weary.\n\nMeanwhile Waka, again warned in a dream, obtained a canoe and sailed\nacross the channel to Lanai, landing at Maunalei. Three days of fog\nand rain followed, and on the fourth the prophet saw the rainbow over\nMaunalei. It did not remain there, however. Ten days later he discerned\nsomething peculiar on the high peak of Haleakala, on the island of\nMaui. He proceeded thither, but found nothing there but fog and rain.\n\nHe next journeyed to Kauwiki, a hill near Hana, and there erected a\nsmall heiau, or temple, for the worship of his patron deity. After the\ndedication, seeing nothing on Hawaii, and receiving no inspiration,\nhe remained for some time at Kauwiki.\n\nAt length, in the early days of the seventh month of the year, he saw\nfaintly with the rising of the sun a rainbow on the windward side of\nHawaii. At sunset on the third day of the next month he entered his\nheiau and prayed fervently, and there appeared before him the wraiths\nof Waka and Laieikawai. His patron god then informed him that the\npersons whose shadows he had seen were living in the forest of Puna,\nin a house thatched with the yellow feathers of the oo.\n\nWith this information the prophet set sail for Mahukona, on the\nisland of Hawaii. There he prayed in the temple of Pahauna, and was\ndirected to Waipio, where he offered sacrifices in the famous heiau of\nPaakalana. He proceeded thence to Kaiwilahilahi, near Laupahoehoe,\nwhere he remained for some years, unable to obtain any further\ninformation of the persons of whom he was in search.\n\n\n\n\nII.\n\nIt was during the sojourn of Hulumaniani, the prophet, at\nKaiwilahilahi, that Kauakahialii, king of Kauai, with his queen,\nKailikelauokekoa, returned from a wedding tour of the group. A great\nassemblage of chiefs and commoners had met to welcome them home with\nmusic, dancing and other festivities.\n\nIn relating his adventures the king referred to a meeting with\nthe mysterious princess of Paliuli, whose beauty, he declared,\nwas something more than human. The meeting occurred at Keaau, in\nPuna. The kahu of the king first met the princess and her companion,\nand, when requested by him to favor his royal master with a visit, the\nprincess informed him that she might possibly comply with his request\nthe night following. \"If I come,\" she said, \"I will give you warning.\"\n\n\"Now, listen and heed,\" she continued. \"If you hear the voice of the\nao I am not in its notes, and when you hear the caw of the alala I\nam not in its voice. When the notes of the elepaio are heard I am\ngetting ready to descend. When you hear the song of the apapane I\nshall have come out of my house. Listen, then, and if you hear the\niiwipolena singing I am outside of your house. Come forth and meet me.\"\n\nAnd so it came to pass. In the kihi, or first watch of the evening,\nresounded the cry of the ao, in the second watch the caw of the\nalala, at midnight the chirruping of the elepaio, in the pili of the\nmorning the song of the apapane, and at daybreak the voice of the\niiwipolena. Then a shadow fell on the door, \"and we were enveloped,\"\nsaid the king, \"in a thick fog, and when it cleared away the princess\nwas seen in her glorious beauty, borne on the wings of birds.\" The\nname of the divine being, he said, was Laieikawai.\n\nAmong the chiefs who listened to this story of the king was\nAiwohikupua, chief of Wailua, who was of foreign birth. He had made\na vow that he would not marry a Hawaiian woman, and, expressing the\nopinion that the princess described by the king was a daughter of\nother lands, he resolved to make her his wife.\n\nTo this end he sought out the late kahu of the king and made\nhim his confidant and chief officer. They talked of little else\nthan Laieikawai. He had a vision of her in a dream, and drank awa\nsuccessively for many days, in the hope of inspiring a repetition\nof the vision. He chanted a mele in praise of the unknown princess,\nrenewed his resolution to possess her, and then prepared to go to\nHawaii in search of her.\n\nHe fitted out two double canoes, with sixteen rowers and two steersmen,\nand, when the augurs and soothsayers declared the omens favorable,\non the rising of Sirius he set sail for Hawaii. On his way thither he\nstopped at many places, and at length arrived in the harbor of Haneoo,\nin the district of Hana, Maui.\n\nA number of surf-riders were amusing themselves on the beach, among\nthem Hinaikamalama, the famous chiefess of Hana. Aiwohikupua was\nsmitten with her charms, and accepted her invitation to join the\nbathing party in their sports. In turn she became enamored of him,\nand invited him to visit her house and play konane--a game resembling\ndraughts--with her.\n\nWhen about to begin the game she asked him what he was willing to\nwager on his success, and he pointed to one of his double canoes. She\ndeclined the condition, and proposed, instead, that they should stake\ntheir persons. To this he agreed, and, playing, lost the game. To\navoid paying the forfeit he declared that he had made a vow to give\nhimself in love to no woman until after he had made the circuit of\nthe island of Hawaii, and admonished her to remain faithful to him\nwhile he was absent.\n\nThe chief and his party left Haneoo, and the next day arrived at\nKauhola, in the district of Kohala, Hawaii, where a boxing-match was\nin progress. Aiwohikupua was challenged to a contest by Ihuanu, the\nchampion of Kohala. The challenge was accepted, and in the struggle\nIhuanu was killed.\n\nThey next landed at Paauhau, in Hamakua, to witness another\nboxing-match. The local champion was Haunaka. He was invited to a\ncontest with Aiwohikupua, but, learning something of the prowess of\nthe chief, he declined the conflict. They then sailed for Laupahoehoe,\nwhere the prophet Hulumaniani was still residing.\n\nThat evening the prophet was watching the clouds for omens, and\ndiscerned in them that a chief's double canoe was approaching, bearing\nnineteen men. The next morning he saw a mist on the sea, and prepared\nhis black pig, white fowl and bunch of awa. Then followed peals of\nthunder, and Aiwohikupua's canoes came in sight, with the puloulou\ninsignia of a chief; whereupon the prophet offered sacrifices, and\nprayed for the chief and himself.\n\nLanding, the chief and prophet embraced, and spent the night together,\nbut Aiwohikupua did not disclose the real object of his voyage. They\nthen sailed for Makahanaloa, from which place could be seen the rainbow\nover Paliuli. They landed at Keaau, where the people were surf-bathing.\n\nIn the evening Aiwohikupua left his men with the canoes, taking with\nhim only his confidant, the kahu, carrying a rich feather mantle as\na present to the lady of Paliuli. After a long and wearisome journey\nthrough the thick jungle they heard the crowing of a cock, and soon\nafter came to a clearing, at the farther end of which was the house\nof Laieikawai, all covered with the choice yellow feathers of the oo.\n\nAiwohikupua was amazed and humiliated. Said he: \"I brought my royal\nfeather cloak as a present to her, and behold! it is not equal to the\nthatch of her house!\" Then turning to his kahu, he said: \"I will stay\nhere no longer. Let us return.\"\n\nIn spite of the remonstrances of his companion, Aiwohikupua returned\nto Keaau without seeing Laieikawai, and sailed at once for Kauai. They\ndid not stop to visit the prophet at Laulapahoehoe. When off the coast\nof Hamakua they saw a woman of extraordinary beauty reclining on a\ncliff by the shore. She was graceful in every movement, and wore a\nsnow-white mantle.\n\nThey landed and made her acquaintance. Her name was Poliahu, of Mauna\nKea. As usual, the chief began to talk to her at once of love. In\nreply she asked him if he had not sworn by the names of his gods not\nto marry a woman born on the Hawaiian group, and whether he had not\nengaged himself to Hinaikamalama, of Hana. She informed him that,\nlike himself, she too was of kupua descent and possessed supernatural\npowers. She promised to marry him, however, so soon as he could be\nreleased from his oath and would return to claim her. She accompanied\nthem as far as Kohala, where she exchanged mantles with the chief in\npledge of their betrothal, and then took her departure.\n\nCrossing the channel to Maui, the chief put into the harbor of Haneoo,\nbut did not land. Hinaikamalama hailed him from the shore, and demanded\nthe fulfilment of his promise; but he beguiled her by declaring that\nhe had not yet completed the circuit of Hawaii, having sailed only\nalong the windward side of it, and that bad news from home compelled\nhis immediate return to Kauai.\n\nShe believed him and was pacified. In the middle of the Oahu channel\nhe enjoined secrecy on his crew, and then hastened to Kauai, fully\ndetermined to return to Hawaii and secure an audience with the princess\nof Paliuli.\n\nReaching home, he informed his five sisters of what he had seen at\nPaliuli, and they agreed to accompany him to Hawaii and assist him\nin his suit with the beautiful Laieikawai.\n\nThe next day Aiwohikupua selected a fresh crew of fourteen rowers and\ntwo pilots, who, with his sisters and confidential counselor, made\na party of twenty-three in all, and set sail for Hawaii. They were\ndetained a month at Honuaula, Maui, by stormy weather, but finally\nreached Kaelehuluhulu, in the district of Kona, Hawaii. Poliahu saw\ntheir canoes there, and was disappointed when they left for Hilo.\n\nThey arrived at Keaau, in Puna, about the middle of the day, and\nAiwohikupua made his arrangements and started inland at once with his\nfive sisters and trusted kahu. At midnight the party reached Paliuli.\n\nThe chief stationed his eldest sister, Maile-haiwale, at the door\nof Laieikawai. She sent forth the delicate fragrance of the plant of\nher name, which awoke Laieikawai.\n\n\"Waka! Waka!\" exclaimed the princess.\n\n\"Here!\" answered Waka. \"What wakes you in the night?\"\n\n\"A fragrance, a strange, cool fragrance, which goes to my heart,\"\nreturned the girl.\n\n\"It is not a strange fragrance,\" said Waka. \"It is certainly\nMaile-haiwale, the sweet-scented sister of Aiwohikupua, who has come\nto ask you to be his wife.\"\n\n\"Pshaw! I will not marry him,\" was the petulant response of Laieikawai.\n\nAiwohikupua heard her refusal, and was so thoroughly disheartened\nthat he proposed to abandon his sisters and return to Keaau, but his\ntrusty kahu intervened and advised another trial. So the next in age,\nMaile-kaluhea, took a position by the door. Her fragrance was different\nand more penetrating; but nearly the same exchange of words as before\noccurred within the house.\n\nThe chief again proposed to leave, but the kahu insisted on trying\nthe powers of Maile-laulii; but no better success followed.\n\n\"Try again,\" said the counselor, \"and if they all fail I myself will\nundertake to persuade her.\"\n\nSo Maile-pakaha was sent to the door, but with no better result,\nand, speaking loudly enough to be heard without, Laieikawai said:\n\"Whoever may come, I will not consent to marry Aiwohikupua.\"\n\nHearing this, and regarding any further attempt as useless, Aiwohikupua\nordered his sisters to remain behind in the woods as a punishment for\ntheir failure, and started on his return to the coast. The youngest\nsister, whose powers had not been tried, called after him and touched\nhis heart. He offered to take her and leave the rest behind, but she\nwould not consent to abandon her sisters. One of them chanted a mele\nto soften his heart, but he remained obdurate.\n\nHe proceeded to the coast, the sisters following as best they could,\nand when they saw him and his attendants seated in the canoes and\nready for departure, Maile-kaluhea chanted a touching mele; but he\nheeded it not and put out to sea.\n\nThe sisters traveled by land and met Aiwohikupua as he was about to\ngo ashore at Punahoa, but he avoided them by again setting sail. They\nthen traveled overland to Honolii, where their brother had stopped for\nsupplies. They watched during the night, and when Aiwohikupua was about\nto embark in the morning his sisters drew near, and Kahalaomapuana\nchanted a pathetic song, and with so great effect that her brother\ninvited her into his canoe, placed her on his knee and wept over her.\n\nOrdering his rowers to pull out to sea with his youngest sister, whom\nhe still held in his embrace, she begged him to return for the others,\nand when he refused she chanted a farewell song, leaped overboard\nand swam ashore.\n\nThe sisters then decided to return to Paliuli, scarcely knowing where\nelse to go on the island of Hawaii, where they were strangers. Arriving\nthere, they found shelter in a clump of hala trees near the house of\nLaieikawai, the doors of which were kept continually closed. Failing\nto attract the attention of the inmates, the sisters concluded to\nkeep a fire burning at night and to sing by turns--Maile-haiwale the\nfirst night, Maile-kaluhea the second, and so on for four nights;\nbut no notice was taken of them.\n\nOn the fifth night it was the turn of the youngest sister to sing. She\nlighted the fire, made a musical instrument of a ti leaf and played\nupon it. She did this in the evening and morning watches for two\nnights. Laieikawai had never heard the instrument before, and it\ndelighted her. So she sent her kahu, a hunchback, to first spy out\nthe musician, and then bring before her the person who was capable\nof making such music.\n\nFollowing the kahu, Kahalaomapuana found Laieikawai resting\non the wings of birds, with two iiwipolenas perched upon her\nshoulders. She was kindly received, played before her, and told her\nof her sisters. Touched by the recital, Laieikawai ordered a house\nto be built for them, and formally adopted them as her companions\nand guards. They were fed by birds and lived as in an enchanted bower.\n\nOn the return to Kauai of Aiwohikupua from his second voyage he had a\ngreat feast prepared, and all the guests were made drunk on awa. Under\nthe influence of the liquor Aiwohikupua divulged the secret of his\nmission to Hawaii, and told all about his unsuccessful efforts in\nseeking to secure an interview with the princess of Paliuli.\n\nHauailiki, a handsome young chief of Mana, rose to his feet and\nboasted that he could achieve without difficulty what Aiwohikupua\nhad failed to accomplish; whereupon the latter offered to furnish\nhim with a canoe and men to sail it if he would undertake to make\ngood his boast, and each made a wager of his lands on the result.\n\nHauailiki set sail for Hawaii the next day, and on his arrival at\nKeaau was greatly admired for his manly beauty. The following morning a\ndense fog enveloped the place, and when it cleared away he saw seven\nwomen sitting by the seaside, one of whom was Laieikawai.\n\nTo attract her attention Hauailiki for four successive days\nappeared before her in the surf, performing many difficult feats\nof swimming and diving, but she gave him no heed. On the fifth day\nhe exhibited his skill in surf-swimming, and won applause from all\nbut Laieikawai. He then showed himself as a surf-swimmer without a\nboard. His skill was then recognized by Laieikawai, and she beckoned\nhim to approach, and threw around his neck a lei lehua, or garland of\nlehua blossoms. Immediately the fog settled down, and when it cleared\nLaieikawai and her party had left for Paliuli.\n\nHauailiki and his guide determined to follow the party at once, and,\ntraveling all night, they reached Paliuli in the morning. Approaching\nthe house, they were met by Maile-haiwale, the first sentinel, who\nordered them to retire. But they passed her by force, as they did the\nsecond, third and fourth guards, until they met Kahalaomapuana near\nthe door of the house, resting on the wings of birds. She ordered\nthem back, threatening that the birds should pick their bones, and\nthey returned in haste to Keaau.\n\nUndecided what course to pursue, Hauailiki dreamed of meeting\nLaieikawai several nights in succession, and at last resolved to\nvisit Paliuli again and without an attendant. Reaching the spot,\nhe approached the house by a back path without encountering the\nsentinels, and found Kahalaomapuana asleep at the door. He pushed\naside the feather curtain, entered the room, and found Laieikawai\nasleep, resting on the wings of birds. He awoke her, and she ordered\nhim away. He pleaded with her and told her of his dreams, but she\ninsisted upon his departure. Kahalaomapuana then came to the assistance\nof her mistress, and drove the importunate suitor back to Keaau.\n\nAbandoning the undertaking as hopeless, Hauailiki returned to\nKauai. Arriving at Wailua, he was welcomed by a large gathering of\nchiefs, and when he had told his story Aiwohikupua generously forgave\nhim his wager.\n\nRejoiced to learn that his sisters had become the attendants of\nLaieikawai, Aiwohikupua resolved to revisit Paliuli. He assembled\na fleet of twenty double and thirty single canoes, forty peleleus\nfor his attendants, and a triple canoe for himself and counselor,\nand set sail for Hawaii.\n\nWaka knew of the arrival of the fleet at Keaau, and admonished\nLaieikawai not to visit the coast. The sisters were put on guard,\nand Kahalaomapuana summoned to their defence their terrible patron\ngod Kihanuilulumoku, a moo, or gigantic lizard.\n\nThe night following these preparations Aiwohikupua and his guide made\ntheir appearance at Paliuli. Five tabu sticks, covered with white\nkapa, had been set at intervals beyond the house; but the invaders\ndisregarded them and pushed on, until they encountered Maile-haiwale,\nthe first sentinel. She ordered them to retire, and sent a bird to\nsummon the rest of her sisters. The youngest came, borne on the wings\nof birds, and drove her brother back, telling him that they were no\nlonger sisters of his.\n\nAiwohikupua returned to Keaau, resolved to secure by force what he had\nbeen unable to effect by strategy. He therefore sent up to Paliuli a\ndetachment of ten warriors, but they were promptly slain by the lizard\ngod. After waiting for two days he sent another detachment of twenty\nwarriors, with a competent officer, and all of them shared the same\nfate. He next sent forty men, and still other forties, until eight\nforties in all had perished.\n\nHe next despatched his two swift messengers to inquire about the fate\nof his warriors. They met a bird-catcher above Olaa, who told them\nof the moo and his dreadful work. Presently they heard the roaring\nof the wind and the crash of falling trees, and the monster appeared\nin the path before them. They reassumed their bird forms, however,\nand escaped by flying.\n\nAiwohikupua then summoned Kalahumoku, the man-eating dog from Kahiki,\nto kill the moo and bring to him Laieikawai; and with the dog he sent\nhis two bird messengers, to bring him early tidings of the result.\n\nAs the two monsters met, a column of fog rose and drifted toward the\nsea. This warned Aiwohikupua that the dog had been defeated. Late\nin the day the animal returned, badly wounded and with ears and tail\nmissing, and the whole party set sail for Kauai.\n\nArriving home, Aiwohikupua thought of his engagement with the\nbeautiful Poliahu, and began to perform certain expiatory rites to\nrelieve himself of the oath he had taken not to marry a woman of the\nHawaiian Islands. He then sent his two bird messengers to Poliahu,\nto inform her that he was preparing to fulfil his engagement.\n\nBy mistake the birds flew to Hana. They inquired for the betrothed of\nthe Kauai chief, and were directed to Hinaikamalama. They informed\nher that three months were to be spent in preparation, and that\nin the fourth month, in the night of kulu, Aiwohikupua would come\nto claim his bride. These were the words they had been instructed\nto speak to Poliahu, but by mistake they were told to another, who\njoyously replied: \"He remembers, then, the game of konane which we\nplayed together.\"\n\nOn the return of the bird messengers the blunder was discovered,\nand they were banished from the court. Then the koae, or tropic bird,\nwas sent to Poliahu with the same message with which the others had\nbeen entrusted.\n\nAiwohikupua, relieved of his oath, waited until the 24th day of the\nthird month, and then set sail in great state, with forty double\nand eighty single canoes, and twenty peleleus. On the 11th day of\nthe fourth month he arrived at Kawaihae, and despatched the koae to\ninform Poliahu, who named Waiulaula as the place for the marriage.\n\nTo give brilliancy to the ceremony Aiwohikupua dressed his petty\nchiefs, male and female, in feather cloaks, and many of his female\nattendants in fine mats. He wore the white mantle given to him by\nPoliahu, and a red feather helmet. His rowers were clad in fine\nred kapas. On the platform of the chief's double canoe was raised\nan anu, covered with yellow cloaks, and above it stood the tabu\npuloulou. Around this canoe were ten others, carrying musicians\nskilled in playing the hula drum and other instruments.\n\nOn the day of kulu the three great mountains were covered with snow,\nwhich was the sign promised by Poliahu. On the arrival of Aiwohikupua\nand his party at Waiulaula they were met by Poliahu, Lilinoe, Waiau\nand Kahoupokane, the three latter being mountain goddesses. The men\nsuffered from cold but on being apprised of the fact Poliahu and her\nfriends removed their snow mantles, causing the snow on the mountains\nto retire to its usual limits.\n\nAiwohikupua and Poliahu were then made man and wife. Feasting and\nmusic followed, and the happy pair returned together to Kauai, making\ntheir residence above Honopuwai.\n\nIn revenge for their dismissal the banished bird messengers informed\nHinaikamalama of the marriage of her betrothed. Angered at his perfidy,\nshe persuaded her parents to make a visit with her to Kauai.\n\nThere was a gathering of chiefs at Mana, Kauai, to celebrate the\nnuptials of Hauailiki and Makaweli. The night was spent in games,\ndancing and other pastimes. A game of kilu was in progress. At midnight\nHinaikamalama entered the kilu shed and sat down among the circle\nof players. Observing her, Hauailiki requested the mea ume (drawer)\nto tell Aiwohikupua to stop the hula kaeke and take part in the game\nof kilu, in order to enable him to make her his prize. Accordingly,\nwhen Hauailiki won at the game, the mea ume went around the circle\nand threw the maile wreath over him. The wreath was then removed and\nplaced over the shoulders of Hinaikamalama. She rose to her feet and\nrequested permission to speak. She asked in whose honor the festival\nwas being given, and, on being informed of the occasion, requested\nHauailiki to delay the fulfilment of the ume, and then proceeded to\ntell her story of the faithlessness of Aiwohikupua.\n\nThe story created a great sensation, and the conduct of Aiwohikupua was\nuniversally condemned. Poliahu was enraged and returned to Mauna Kea,\nand the chief agreed to fulfil his engagement with Hinaikamalama. The\nnight of their marriage Poliahu sent the chill of her snow mantle\nupon her rival, and she was benumbed with cold. Her teeth chattered,\nand it was with difficulty that she could be kept from freezing.\n\nA second time, when she and Aiwohikupua came together, an intense\nchill came over her. She was frightened, and inquired the cause. The\nchief answered: \"The cold is sent by your rival. Betake you at once\nto a fire, that you may not perish.\"\n\nThe next day at noon they met, as had been previously arranged. Poliahu\nput on her sun mantle, and a scorching heat almost consumed her\nrival. Again they met, but were unable to remain together, and\nHinaikamalama unceremoniously left Kauai, without even touching noses\nwith Aiwohikupua.\n\nBefore she left for Maui, however, a kilu game was arranged at\nPuuapapai, and Hauailiki, still mindful of his success at Mana,\nendeavored to secure the fruits of his victory. But Hinaikamalama\nrefused to yield, unless the victor would come to Hana in proper\nstate and formally make her his wife.\n\nDuring the game Poliahu and her companions appeared in glittering\nrobes of snow and chilled the assemblage, and the next morning they\nreturned to Mauna Kea, while Hinaikamalama set sail for Hana.\n\n\n\n\nIII.\n\nThe king and queen of Kauai both dying a short time after the events\njust before recorded, they left the sovereignty of the island to their\nson, Kekalukaluokewa. They also left in his charge a magical bamboo\n(ohe) called Kanikawi, and enjoined upon him a promise to seek out\nand marry Laieikawai, of whom many reports had reached Kauai.\n\nThe new king ordered an immense fleet of canoes for his trip to Hawaii,\nand sailed in the month of Mahoemua, or August. At Makahanaloa he saw\nthe rainbow over Keaau, and sailed thither. Waka foresaw his coming and\nadvised Laieikawai to marry him and become the queen of a whole island.\n\nAfter waiting four days Laieikawai and her kahu, the hunchback, went\ndown to Keaau, and watched the king and his two favorite companions\nsporting in the surf. They knew the king by his not carrying his own\nsurf-board when he landed. She returned to Paliuli and informed Waka\nthat she would accept him for a husband.\n\nWaka then arranged that Kekalukaluokewa should go at sunrise the next\nmorning and play in the surf alone; that a dense fog should settle\ndown, under cover of which Laieikawai would join him in the surf;\nthat when the fog raised the two would be seen by all riding in\ntogether on the same roller, and then they were to touch noses. A\nfog would again envelop them, and then birds would bear the pair to\nPaliuli. She was forbidden to speak to any one after leaving the house.\n\nNow, it appears that Halaaniani, a young man of Puna, noted for his\ndebaucheries, had often seen Laieikawai at Keaau, and ardently longed\nto possess her. Learning that she was about to marry the king of Kauai,\nhe implored his sister, Malio, to exert her magical powers in his\nbehalf. She consented, and by her direction they both went to sleep,\nand when they awoke related to each other their dreams. She dreamed\nthat she saw a bird building a nest and leaving it in the possession\nof another, which was a sure omen in favor of Halaaniani. Malio\ndeclared that her magic powers would prevail over those of Waka,\nand gave her brother minute instructions, which he strictly observed,\nas will appear.\n\nThey went to the beach and saw Kekalukaluokewa swimming alone in the\nsurf. Soon the fog of Waka settled down on the land. A clap of thunder\nwas heard as Laieikawai reached the surf. A second peal resounded,\ninvoked by Malio. The fog lifted, and three persons instead of two\nwere seen in the surf. This was noted with surprise on shore.\n\nWhen the first roller came the king said, \"Let us go ashore,\" and\nhe rode in on the breaker with Laieikawai, while Halaaniani remained\nbehind. At that moment the king and his companion touched noses. Three\ntimes they rode in on the waves, while Halaaniani, as directed by\nhis sister, remained outside among the rollers.\n\nThe fourth time Laieikawai asked the king why he desired to repeat the\nsport so often. \"Because,\" said he, \"I am not used to the short surf;\nI prefer to ride on the long rollers.\" The fifth was to be the last\ntime for the Kauai king and his promised bride.\n\nAs soon as the two started for the shore Halaaniani seized Laieikawai\nby the feet and held her back, so that the surf-board slipped from\nher grasp, and Kekalukaluokewa was borne to the shore without her. She\ncomplained of the loss of her surf-board, and it was restored to her.\n\nHalaaniani persuaded her to swim farther out to sea with him, telling\nher not to look back, as he would let her know when they reached his\nsurf. After swimming for some time she remonstrated, but he induced\nher to continue on with him. At last he told her to look back.\n\n\"Why,\" said she, in amazement, \"the land is out of sight, and Kumukahi,\nthe sea-god, has come to stir the waves!\"\n\n\"This is the surf of which I told you,\" he replied; \"we will wait\nand go in on the third roller. Do not in any case let go of your\nsurf-board.\"\n\nThen he prayed to his patron deity, and the breakers began to\nrise. As the third came thundering on, he exclaimed, \"Pae kaua!\" and,\nmounting the roller, they started for the shore. Laieikawai was in\nthe overhanging arch of the wave, and, looking up, saw Halaaniani\npoised with great skill on the crest. At that moment she began to\nyield to the seductive fascination of Halaaniani.\n\nAs they came in, Waka supposed her companion to be Kekalukaluokewa,\nand she sent down the birds in the fog; and when it cleared away\nLaieikawai and Halaaniani were occupants of the feather-house at\nPaliuli, where their union was consummated.\n\nWaka wondered why her granddaughter did not come to her that night or\nthe next day, as had been promised, and the day following she went\nto the house to learn if anything serious had happened. Laieikawai\nand her husband were sleeping soundly. Waka was enraged, for the man\nwas not the one she had selected.\n\nWaking her granddaughter and pointing to the man, she exclaimed,\n\"Who is this?\"\n\n\"Kekalukaluokewa,\" was the answer.\n\n\"No,\" returned Waka; \"this is Halaaniani, the brother of Malio!\"\n\nAngered at the deception, Waka declared that she would deprive\nLaieikawai of her powers and privileges, and desired never to behold\nher face again.\n\nAbandoning Laieikawai, Waka resolved to assume the charge of her\ntwin-sister, Laielohelohe, and wed her to the king of Kauai. She had\nbeen left, it will be remembered, with the priest of Kukaniloko, on\nthe island of Oahu. To this end Waka had a new house erected, and,\nborrowing a double canoe from Kekalukaluokewa, sailed at once for Oahu.\n\nArriving at Kukaniloko, she offered a pig as a propitiation, and\nexplained her errand to Kapukaihaoa, who approved her plans and\ndelivered Laielohelohe into her charge.\n\nAfter an absence of thirty-three days Waka returned to Keaau with\nthe sister of Laieikawai. At her command the fog gathered, and they\nwere secretly borne by birds to their new house at Paliuli. Within\nthree days she had a consultation with Kekalukaluokewa in relation\nto his marriage with Laielohelohe. She directed him to build a large\nkilu shed, and there assemble the people of the district, that the\nceremony might be celebrated with becoming pomp.\n\nMeanwhile, Halaaniani had seen Laielohelohe, and determined to secure\nher for himself. With this object he persuaded Laieikawai to go down\nto Keaau with him for a few days of sea-bathing, leaving her faithful\nattendants behind. Arriving there, he told her that he was about to\nvisit his sister, Malio, and if he did not return in two days she\nmight consider him dead.\n\nOn the twelfth day the five sisters went down to Keaau and joined\ntheir mistress in wailing over her husband, whom she believed to be\ndead. Soon after they all had dreams of Halaaniani with another woman,\nand concluded to cease their mourning and return to Paliuli.\n\nHalaaniani visited his sister and induced her to assist him in his\ndesigns concerning Laielohelohe. She advised him to watch her for\nfour days, and report his observations. He did so, and reported that\nher chief occupation was stringing lehua flowers; and he climbed a\ntree to observe her, while his sister sounded the pulai, or ti-leaf\ntrumpet, five times, and again five times; but Laielohelohe did not\ntake the slightest notice of it.\n\nThe next morning they went there again, and he climbed a tree with\na mass of lehua blossoms, and threw them down before her, while his\nsister played the hano, a sweet-toned wind instrument. This attracted\nthe attention of Laielohelohe, and, without seeing the musician,\nshe expressed her thanks.\n\nThe morning following they repeated these manoeuvres three times. Then\nLaielohelohe spoke and said: \"If the musician is a woman, let us\ntouch noses.\"\n\nWith this Malio showed herself, and proposed that she should touch\nnoses with her brother first. This angered her, and she ordered both\nof them to leave.\n\nMalio admitted her failure, but promised to resort to supernatural\nagencies, and win Laielohelohe for her brother on her wedding-day,\nas had been done with Laieikawai.\n\nAbout this time Waka went down to communicate to Kekalukaluokewa her\nprogramme for the marriage ceremonies, fixed for the day following. He\nwas to order the people and his court to assemble at the appointed\nplace, and at noon was to retire to his own house. She would then\ncover the land with a thick mist, and the singing of birds would be\nheard; first the quack of the alae and the chirruping of ewaewaiki, on\nhearing which he would step without the house. Next he would hear the\nsinging of the oo, which would indicate that she was about to send to\nhim Laielohelohe. Then would be heard the notes of the iiwipolena, and\nhis bride would be near him. Lastly, he would hear the singing of the\nka'huli, and they would meet apart from the assemblage, when thunder\nwould peal, the earth would quake, and the people would tremble. Then\nthe two would be borne upward by birds, the mist would clear away,\nand they would be seen resting upon the birds in glory.\n\nLaieikawai and the five sisters were anxious to witness the coming\ndisplay, of which they had heard, and Kahalaomapuana engaged the moo\ngod, Kihanuilulumoku, to convey them thither at the appointed time.\n\nMalio assured her brother again that her power would prevail over the\nefforts of Waka, and the preliminaries of the ceremony began. At noon\nKekalukaluokewa, dressed as became the occasion, entered his house,\nas had been arranged. He heard the singing of birds, came forth in the\nfog, and awaited the coming of his bride. A clap of thunder followed,\nwhen the fog lifted, and Laielohelohe and Halaaniani were seen rising\nin the air on the wings of birds. Laieikawai and her attendants\nwitnessed the ascension, sitting on the tongue of the great moo.\n\nBelieving that he had again lost his bride, Kekalukaluokewa sought\nWaka, to chide her for the failure. \"She is not his yet,\" said Waka,\n\"for she has obeyed my command not to speak to or touch noses with\nhim\"; and, to reassure the king, she offered to stake her life that\nall would yet be well.\n\nAs they approached the place of assembly Waka again enveloped it\nin fog, and immediately sent Kekalukaluokewa upward in the air on\nthe wings of birds. When the fog cleared away, Kekalukaluokewa and\nLaielohelohe were beheld sitting together, upborne by birds, and the\nmultitude shouted, \"Hoao na 'lii! e!\" (\"the chiefs are married!\")\n\nWhen Waka heard these acclamations she appeared before the congregation\nand denounced Laieikawai in the most opprobrious terms. The latter\ndeparted in shame and rage, and was carried by the moo, together with\nthe five sisters, to Olaa, where she took up her residence.\n\nHalaaniani's misdemeanors finally brought him into great contempt,\nand he was despised and condemned by all. The Kauai king returned\nhome with his bride, taking with him Waka. On their way they stopped\nat Oahu to take on board the priest Kapukaihaoa, who became the prime\nminister of Kauai.\n\n\n\n\nIV.\n\nThe sisters of Aiwohikupua, chagrined at what had befallen their\nmistress, resolved to send Kahalaomapuana to Kealohilani, in a\nfar-distant land, to bring their brother, Kaonohiokala, to marry\nLaieikawai, in order that she might triumph over Waka.\n\nAccordingly, she started on her voyage, being carried by the gigantic\nmoo god, Kihanuilulumoku. Meantime, Laieikawai and her train made\na pleasure trip around Hawaii, first to Kau, then to Kona, and next\nto Kohala.\n\nBecoming discouraged, the old prophet of Kauai had left Kaiwilahilahi,\nHawaii, and started for his native island. Touching at Waimea, he saw\nthe well-known rainbow over Kaiopae, a half-hour's journey north of\nKawaihae, and followed it to Moolau, and then to Puakea, in Kohala,\nwhere he finally met and conversed with Laieikawai.\n\nHe procured a double canoe for the party, and they sailed together\nto Laie, Oahu, where he learned the history of Laieikawai. That night\nhis guardian deity informed him in a dream that she was the person he\nhad been seeking for so long, and directed him to take the party to\nHaena, Kauai. In the morning he offered a pig and fowl before her,\nand obtained her consent for him to become her guardian. They then\nsailed for Kauai, and settled at Honopuwaiakua.\n\nIn one of his subsequent tours the prophet found, on arriving at\nWailua, that all the virgin daughters of the petty chiefs and courtiers\non Kauai had been collected there, in order that Aiwohikupua might\nselect two new wives to take the places of Poliahu and Hinaikamalama.\n\nThe prophet spoke so contemptuously of the girls brought there\nfor inspection, and boasted so loudly of the beauty and graces of\nhis adopted daughter, that a quarrel arose and he was thrown into\nprison. He escaped during the night, however, and it was reported\nto the chief that he was dead. He had left a banana trunk wrapped in\ncloth, and it was offered on the altar of the heiau in the place of\nhis body.\n\nAt the moment when the deception was discovered the prophet made his\nappearance on the platform of a double canoe at the mouth of the river,\nwith Laieikawai and the five sisters on board. Then Laieikawai stepped\nupon the platform, surrounded with the insignia of a tabu chief,\nand the winds ceased, the sea rose, thunders reverberated, lightnings\nflashed, and the heiau and altar were shaken almost to ruins.\n\nThe assembled multitude shouted in admiration of the beauty of\nLaieikawai, and Aiwohikupua, after recovering from the shock of what\nhe had witnessed, sent a herald to demand her in marriage. But the\nprophet proudly answered that she was not for such as he, and would\nmarry no one of lower rank than the sovereign of an island. They then\nreturned to Honopuwaiakua.\n\nWe will now return to Kahalaomapuana, who was sent to a far-distant\nland in search of her brother, in the hope of making him the husband\nof Laieikawai. For four months the great moo swam with her in his\nmouth, and they arrived at last at Kealohilani. But the guardian of\nthe place was absent on a visit to the Moon, and they awaited his\nreturn for twenty days.\n\nOn his arrival he was greatly alarmed at the sight of the gigantic\nreptile, lying with his head in the house and his tail in the sea,\nand without a word flew to Nuumealani to consult Kaeloikamalama,\nthe powerful kupua, who shut the door of the pea kapu of the Kukulu\no Kahiki, where Kaonohiokala was concealed.\n\nThey returned together, the kupua armed with a laau palau a hundred\npaces long with which to slay the moo. Just as he was preparing to\nstrike, the moo stirred his tail in the ocean and sent a tremendous\nbreaker rolling inland, and they both started to retreat. At that\nmoment the moo cast out Kahalaomapuana on the neck of her uncle,\nKaeloikamalama. He asked her who she was and the object of her visit,\nwhich she explained, and also their relationship. Then both embraced\nher affectionately, for they were brothers of her mother.\n\nIn furtherance of the purposes of her visit, Kaeloikamalama took\nhis niece with him on a ten days' journey to the place of ascent,\nwhere he called upon Lanalananuiaimakua to let down the ladder. Before\nlong a sort of spider's web, branching through the air, descended. He\nthen gave his niece full directions, as follows: \"Here is your way\nto ascend until you see a single house standing in the Moon, in the\nland of Kahakaekaea, where dwells Moanalihaikawaokele, your father, an\nold man with long hair and bent head. If he is awake do not approach\nhim, lest he see you first, and you die before you have a chance to\nspeak. Wait until he is asleep on his back; then cautiously approach\nfrom the leeward, spring on his breast, grasp him tightly by the beard,\nand chant the mele in which I will instruct you.\" Instructing her in\nthe mele, he continued: \"Explain to him the object of your visit,\nand all will be well.\" She was about to begin the ascent when he\nimparted this final information: \"In ascending, if fine rain falls\nand you are chilly, fear not; it is caused by your father. Climb on,\nand, should you smell fragrance, know that it is caused by your mother\nand that you are approaching the end of your journey. If the sunbeams\npierce you and the heat beats upon your head, do not fear. Persevere,\nand you will enter the shelter of the Moon and be safe in Kahakaekaea.\"\n\nWith these instructions she boldly began the ascent. Climbing upward\nwithout ceasing, toward evening she encountered fine rain and mist;\nearly next morning she smelt the fragrance of the shrub kiele; at\nmidday she suffered from the heat of the sun, and in the evening\nentered the cool shade of the Moon, in the land of Kahakaekaea.\n\nObserving a large house standing alone, she proceeded to the lee side,\nand waited until the old man fell asleep on his back. She then grasped\nhis beard and chanted the mele, as instructed by her uncle. He awoke,\nbut she held him where lay his strength, and his struggles were\nvain. He asked her who she was, and about her relatives, and her\nanswers were satisfactory. She then let go his beard and he took her\non his knee and wailed over her.\n\nHe then inquired the object of her visit, and she related the whole\nstory. He informed her that it was not within his power to grant her\nrequest, and that she must apply to her mother, who lived with her\nson, Kaonohiokala, in a sacred, inaccessible place, and only visited\nKahakaekaea once every month.\n\nBy stratagem she obtained an interview with her mother, Laukieleula,\nand after great persuasion secured her assistance in advancing the\npurposes of her visit. The old woman then summoned the bird-god,\nHaluluikekihiokamalama, to take them up into the pea kapu of the\nKukulu o Kahiki. The bird reached down a wing, upon which they both\nmounted and were carried to Awakea (noon), the god who opens the gate\nof the Sun, where dwelt Kaonohiokala (the eye-ball of the sun).\n\nThey found the place shut in by thunder-clouds. They called upon\nAwakea, who rose with intense heat and dispersed the clouds, disclosing\nto their view the prince asleep in the very centre of the Sun, where\nthe air was white with heat. He awoke. His eyes were like lightning,\nand his body gleamed like molten lava.\n\nLaukieleula called to him and said: \"Your favorite sister is here.\" He\nlooked up, and then summoned the guardians of the shade to appear and\nstand before him. This they promptly did, and the heat of the sun was\nmitigated. His resting-place being thus shaded, he called his sister\nto him and wailed over her, for they had been separated for a long\ntime. He inquired the object of her visit, and about their sisters, and\nbrother Aiwohikupua, and was interested in all that related to them.\n\nThrough the advice of his mother he consented to descend and marry\nLaieikawai, and the signs of his coming, he explained, would be as\nfollows: First, there would be a heavy rain and high surf before he\nstarted. Next, there would be strong wind for ten days, followed\nby thunder without rain; then he would be in Kahakaekaea. When it\nthundered again twice he would be at Nuumealani, and when it thundered\nthrice he would be in Kealohilani. There he would lay aside his tabu\nsupernatural form and assume the human shape as a high chief. After\nthis there would be many portents, such as thunder, lightning, rain,\nfog, rainbows, high seas and mist on the ocean, and in one month\nthereafter he would appear on the mountain ridge at dawn. When the\nsun rose a halo would surround him, and in the evening, when the\nfull moon rose in the night of Mahealani, he would appear and marry\nLaieikawai. After this he would punish the enemies of his sisters\nand his bride. As a token he gave to his sister for Laieikawai a\nrainbow-robe.\n\nKahalaomapuana was a month in returning to Kealohilani, where she\nfound the moo in waiting for her. He swam with her across the great\nwaters to Hawaii, but, not finding their friends at Olaa, he hunted\nall through the islands, like a dog scenting for his master, until\nhe found them at Honopuwaiakua, Kauai. The whole trip occupied eleven\nmonths and fourteen days.\n\nKahalaomapuana gave her friends a full history of her extraordinary\njourney, to the dismay of Laieikawai, who was awed at the thought of\nher intended husband. The prophet, who knew nothing of the mission of\nthe sister until her return, had predicted the coming of Kaonohiokala a\nmonth before; and now he traveled around the island warning the people,\nand advising Aiwohikupua, in particular, to set up tabu flags all\naround his place and collect his family within the precinct; but he\nwas repelled with insult. He gave the same advice to Kekalukaluokewa,\nwho obeyed it in spite of the opposition of Waka.\n\nTen days after the return of Kahalaomapuana the portents began\nto appear in the order already named, and in due time Kaonohiokala\nappeared, surrounded by a halo. Shouts of acclamation and homage were\nheard throughout the island, and Laieikawai put on her rainbow robe.\n\nIn the evening, as the full moon rose, the prince descended from\nthe mountain and came within the circle of the prophet, and they\nall prostrated themselves before him. He spoke graciously to them,\nand told Laieikawai that he had come to make good the promise made\nto her through his sister. Then all shouted, \"Amana! ua noa, lele\nwale aku la!\"\n\nA rainbow appeared, and on it the prince and his bride were suddenly\ndrawn upward to the moon. A few nights after, as the moon was\ndirectly overhead, a rainbow was let down like a ladder, on which they\ndescended. Summoning the prophet, the prince directed him to travel\naround the island and make proclamation for all to assemble at the\nend of ten days at Pihanakalani. The five sisters, and afterwards\nthe prophet, were taken up to dwell in the coolness of the moon.\n\nOne morning the assemblage at Pihanakalani saw the rainbow again let\ndown from the moon, and standing upon it were the prince and his bride,\nthe five sisters and the prophet.\n\nVengeance was executed upon Waka, who was killed by a thunderbolt, and\nupon Aiwohikupua, who was reduced to poverty and contempt. Laielohelohe\nand Kekalukaluokewa were retained in favor under Kahalaomapuana, who\nwas designated as the regent of her brother, and the four other sisters\nwere made the governesses of the rest of the islands of the group.\n\nThe affairs of state being thus summarily settled, Kaonohiokala again\ndeparted with his bride up the rainbow beyond the clouds, to dwell\nin the pea kapu o Kukulu o Kahiki, above the land called Kahakaekaea.\n\n\n\n\nV.\n\nKaonohiokala made quarterly visits to his earthly dominions, to see\nthat all went well with their rulers. Laielohelohe had grown more\nbeautiful than her sister, and he became enamored of her.\n\nTo promote his designs he made Kahalaomapuana joint regent with\nMokukelekahiki in Kealohilani, and appointed Kekalukaluokewa to the\nregency of the entire group. He then requested the regent to make a\ntour of the islands, leaving Laielohelohe at Pihanakalani. He next\napplied to her guardian, Kapukaihaoa, and gained his consent to aid\nin her seduction.\n\nAfter Kaonohiokala had made two more trips to earth in furtherance of\nthis intrigue, Laielohelohe resolved to seek her husband, and set sail,\naccordingly, for the windward islands. She found him at Honokalani,\nMaui, engaged in an amour with Hinaikamalama, the Hana chiefess who\nhad abandoned Aiwohikupua. After unavailing efforts to reclaim him\nshe returned to Kauai.\n\nKaonohiokala then renewed his visits, and at last remained a year\nwith the deserted wife. The forsaken Laieikawai appealed to her\nfather-in-law, who directed her to go to the tabu heiau when old\nLaukieleula was asleep, and consult the bowl of knowledge. It was\na wooden bowl, covered with wicker-work, the edge of the lid being\ndecorated with feathers, and with carved images of birds standing\non the rim. She was to remove the lid, insert her face in the bowl,\nand call \"Laukapalili!\" to give her the knowledge she required.\n\nShe followed these directions and saw what her husband was doing on\nearth. His father and mother also looked, and observed for themselves\nthe treachery of their son. Straightway the ladder was let down to\nthe presence of Kaonohiokala. The sky was darkened and filled with\nuncanny forms, and ghastly voices wailed through the air, \"Ua haule\nka lani!\"--\"the heaven has fallen!\"\n\nThen the three were seen standing together upon the rainbow ladder, and\nMoanalihaikawaokele proceeded to pronounce judgment on Kaonohiokala. He\nwas never to return to the upper world, and was doomed to become a\nlapu--a spectre or wandering ghost--and live on butterflies.\n\nKahalaomapuana took his place in the sun. Laieikawai, at her earnest\nrequest, was restored to earth to live with her sister, and the\ngovernment of the group was entrusted to the prophet.\n\nLaieikawai had her name changed to Ka wahine o ka liula--\"the lady\nof the twilight\"--under which title she was worshipped by certain\nfamilies after her death.\n\n\n\n\n\n\n\n\nLOHIAU, THE LOVER OF A GODDESS.\n\n\nCHARACTERS.\n\n Pele, the goddess of the volcanoes.\n Hiiaka, one of the sisters of Pele.\n Hopoe, a friend of Hiiaka.\n Pauo-palae and\n Omeo, travelling companions of Hiiaka.\n Lonoikaonolii, one of the brothers of Pele.\n Lohiau, a prince of Kauai.\n Paoa, a chief of Kauai.\n Milu, king of the regions of death.\n Kanemilohai, a god from Kahiki.\n Kalamainu and\n Kileoa, female demons of Kauai.\n Olepau, king of Maui.\n Waihimano, queen of Maui.\n\n\n\n\nLOHIAU, THE LOVER OF A GODDESS.\n\nTHE LEGEND OF HIIAKA, THE IMMORTAL, AND THE PRINCE OF KAUAI.\n\n\nI.\n\nOf all the legends of the adventures with mortals of Pele, the dreadful\ngoddess of the volcanoes, the most weird and dramatic is the one\nrelating to her love for Lohiau, a prince of the island of Kauai,\nwhose reign was probably contemporaneous with that of Kealiiokaloa,\nof Hawaii, during the early part of the sixteenth century. The story\nis not only a characteristic relic of the recklessly imaginative and\nhighly-colored meles of the early poets, but an instructive reflex as\nwell of the superstitions controlling the popular mind of the Hawaiian\ngroup at that period, when the forests abounded in mischievous gnomes\nand fairies, when the streams were guarded by nymphs and monsters, and\nwhen the very air was peopled with the spirits of the departed. But\na thin veil then divided the living from the dead, the natural from\nthe supernatural, and mortals were made the sport of the elements\nand the playthings of the gods.\n\nAs the mele relates, Pele and her brothers and sisters, to amuse\nthemselves with a taste of mortal enjoyments, one day emerged from\ntheir fiery chambers in the crater of Kilauea, and went down to the\ncoast of Puna to bathe, surf-ride, sport in the sands, and gather\nedible sea-weed, squid, limpets and other delicacies washed by the\nwaves. They assumed human forms for the occasion, and therefore had\nhuman appetites.\n\nWhile the others were amusing themselves in various ways--eating,\nlaughing and sporting in the waves in the manner of mortals--Pele,\nin the guise of an old woman, sought repose and sleep in the shade\nof a hala tree. Her favorite sister was Hiiaka, her full name being\nHiiaka-ika-pali-opele. She was younger than Pele, and frequently\noccupied the same grotto with her under the burning lake of Kilauea.\n\nHiiaka accompanied her sovereign sister to the shade of the hala tree,\nand, sitting devotedly beside her, kept her cool with a kahili. Her\neyelids growing heavy, Pele instructed Hiiaka to allow her under no\ncircumstances to be disturbed, no matter how long she might sleep,\nwhether for hours or days, and then closed her eyes in slumber.\n\nScarcely had the ears of the sleeper been closed by the fingers of\nsilence before she heard the sound of a drum--distant, but distinct\nand regular in its beat, as if to the impulse of music. Before leaving\nthe crater she had heard the same sound, but paid little attention\nto it. Now, however, when hearing it in her dreams, her curiosity was\naroused, and, assuming her spiritual form, she resolved to follow it.\n\nLeaving her slumbering earthly body under the eye and care of her\nsister, Pele mounted the air and proceeded in the direction whence\nthe sound seemed to come. From place to place she followed it over\nthe island of Hawaii; but it was always before her, and she could\nnot overtake it. At Upolu it came to her from over the sea, and she\nfollowed it to the island of Maui. It was still beyond, and she sped\nto Molokai; still beyond, and she flew to Oahu; still beyond, and\nshe crossed the channel and listened on the shores of Kauai, where\nit was more distinct than she had heard it before. Now encouraged,\nshe continued the pursuit until she stood upon the mountain peak of\nHaupu, when she discovered at last that the sound came from the beach\nat Kaena.\n\nProceeding thither, and hovering over the place unseen, she observed\nthat the sound she had so long been following was that of a pahu-hula,\nor hula drum, beaten by Lohiau, the young and comely prince of Kauai,\nwho was noted not only for the splendor of his hula entertainments,\nparticipated in by the most beautiful women of the island, but for his\npersonal graces as a dancer and musician. The favorite deity of Lohiau\nwas Lakakane, the god of the hula and similar sports, who in a spirit\nof mischief had conveyed the sound of the drum to the ears of Pele.\n\nThe beach was thronged with dancers, musicians and spectators,\nall enjoying themselves under the shade of the hala and cocoa\ntrees, with the prince as master of ceremonies and the centre of\nattraction. Assuming the form of a beautiful woman, Pele suddenly\nappeared before the festive throng. Attaching to her person every\nimaginable charm of form and feature, her presence was immediately\nnoted; and, a way being opened for her to the prince, he received her\nmost graciously and invited her to a seat near him, where she could\nbest witness the entertainment.\n\nGlancing at the beautiful stranger from time to time in the midst\nof his performances, Lohiau at length became so fascinated that\nhe failed to follow the music, when he yielded the instrument to\nanother and seated himself beside the enchantress. In answer to his\ninquiry she informed the prince that she was a stranger in Kauai,\nand had come from the direction of the rising sun. Gazing into her\nface with a devouring passion, Lohiau smilingly said:\n\n\"You are most welcome, but I cannot rejoice that you came.\"\n\n\"And why, since I do not come as your enemy?\" inquired Pele, archly.\n\n\"Because, until now,\" returned the prince, \"my thought has been that\nthere were beautiful women in Kauai; but in looking at yours I find\ntheir faces are plain indeed.\"\n\n\"I see you know how to speak flattering words to women,\" said Pele,\ncasting a languishing look upon the prince.\n\n\"Not better than I know how to love them,\" replied Lohiau, with\nardor. \"Will you be convinced?\"\n\n\"Lohiau is in his own kingdom, and has but to command,\" answered Pele,\nwith a play of modesty which completed the enthralment of the prince.\n\nThus Pele became the wife of Lohiau. He knew nothing of her or her\nfamily, and cared not to inquire. He saw only that she was beautiful\nabove all women, and for a few days they lived so happily together\nthat life seemed to be a dream to him. And Pele loved the prince\nscarcely less than he loved her; but the time had come for her return\nto Hawaii, and, pledging him to remain true to her, she left him with\nprotestations of affection and the promise of a speedy return, and\non the wings of the wind was wafted back to the shores of Puna, where\nshe had left her sister waiting and watching in the shade of the hala.\n\nLohiau was inconsolable. Every day he thought she would be with him the\nnext, until more than a month passed, when he refused food and died\nof grief at her absence. The strange death of the prince occasioned\nmuch comment, for he was naturally strong and without disease. Some\nsaid he had been prayed to death by his enemies, and others that he\nhad been poisoned; but an old kaula, who had seen Pele at Kaena and\nnoted her actions, advised against further inquiry concerning the\ncause of Lohiau's death, offering as a reason the opinion that the\nstrangely beautiful and unknown woman he had taken as a wife was an\nimmortal, who had become attached to her earthly husband and called\nhis spirit to her.\n\nThe prince was greatly beloved by his people, and his body, carefully\nwrapped in many folds of kapa, was kept in state for some time in the\nroyal mansion. It was guarded by the high chiefs of the kingdom, and\nevery night funeral hymns were chanted around it, and meles recited of\nthe deeds of the dead sovereign and his ancestors. Thus lying in state\nwe will leave the remains of Lohiau, and follow Pele back to Hawaii.\n\n\n\n\nII.\n\nDuring all the time the spirit of Pele was absent the family kept watch\nover the body left by her under the hala tree, not daring to disturb\nit, and were overjoyed when it was at last reanimated, for the fires\nof the crater of Kilauea had nearly died out from neglect. Pele rose\nto her feet in the form of the old woman she had left asleep under the\ncare of Hiiaka, and, without at the time mentioning her adventures in\nKauai or the cause of her protracted slumber, returned with all but one\nof the family to Kilauea, and with a breath renewed the dying fires\nof the crater. Hiiaka asked and received the permission of Pele to\nremain for a few days at the beach with her much-loved friend Hopoe,\na young woman of Puna, who had been left an orphan by an irruption\nfrom Kilauea, in which both of her parents had perished.\n\nOn leaving Kauai it is probable that Pele, notwithstanding her fervent\nwords to the contrary, never expected or particularly desired to\nsee Lohiau again; but he had so endeared himself to her during their\nbrief union that she did not find it easy to forget him, and, after\nstruggling with the feeling for some time, she resolved to send for\nhim. But to whom should she entrust the important mission? One after\nanother she applied to her sisters at the crater, but the way was\nbeset with evil spirits, and they refused to go.\n\nIn this dilemma Pele sent her favorite brother, Lonoikaonolii, to\nbring Hiiaka from the beach, well knowing that she would not refuse to\nundertake the journey, however hazardous. Hiiaka accepted the mission,\nwith the understanding that during her absence her friend Hopoe should\nbe kept under the eye and guardianship of Pele.\n\nArrangements were made for the immediate departure of Hiiaka. Pele\nconferred upon her some of her own powers, with an injunction to use\nthem discreetly, and for a companion and servant gave her Pauo-palae,\na woman of approved sagacity and prudence.\n\nWith a farewell from her relatives and many an admonition from Pele,\nHiiaka took her departure for Kauai, accompanied by Pauo-palae. They\ntraveled as mortals, and were therefore subject to the fatigues\nand perils of humanity. Proceeding through the forests toward the\ncoast of Hilo, they encountered an old woman, who accosted them\npolitely and expressed a desire to follow them. Her name was Omeo,\nand she was leading a hog to the volcano as a sacrifice to Pele. No\nobjection being made, she hurried to the crater with her offering,\nand returned and followed Hiiaka and her companion.\n\nNot long after, their journey was impeded by a demon of hideous\nproportions, who threw himself across their path in a narrow defile and\nattempted to destroy them. Pele knew their danger, however, and ordered\nher brothers to protect them with a rain of fire and thunder, which\ndrove the monster to his den in the hills and enabled them to escape.\n\nAfter a little time they were joined by another woman, whose name was\nPapau. She desired to accompany them, and proceeded a short distance\non the way, when they were confronted by a ferocious-looking man who\nwas either insane or under the influence of evil spirits. He lacked\neither the power or the disposition to molest the party, however,\nand they passed on unharmed; but Papau screamed with fright and\nhastily returned to her home, where she was turned into a stone as\na punishment for her cowardice.\n\nComing to a small stream crossed by their path, they found the waters\ndammed by a huge moo, or lizard, lying in the bed. He was more than\na hundred paces in length, and his eyes were of the size of great\ncalabashes. He glared at the party viciously and opened his mouth as\nif to devour them; but Hiiaka tossed into it a stone, which became\nred-hot when it touched his throat, and, with a roar of pain which\nmade the leaves of the trees tremble, he disappeared down the stream.\n\nAfter many other adventures with monsters and evil spirits, which\nHiiaka was able to control and sometimes punish, the party reached\nthe coast at a place called Honoipo, where they found a number of men\nand women engaged in the sport of surf-riding. As they were about\nto start for another trial, in a spirit of mischief Hiiaka turned\ntheir surf-boards into stone, and they fled in terror from the beach,\nfearing that some sea-god was preparing to devour them.\n\nObserving a fisherman drawing in his line, Hiiaka caused to be fastened\nto the submerged hook a human head. Raising it to the surface, the\nman stared at it for a moment with horror, then dropped the line\nand paddled swiftly away, to the great amusement of Hiiaka and her\ncompanions.\n\nEmbarking in a canoe with two men as assistants, the travelers\nsailed for the island of Maui, which they reached without delay or\naccident. Landing at Kaupo, they traveled overland toward Honuaula,\nnear which place, in approaching the palace of the king, whose name\nwas Olepau, and who was lying within at the point of death, Hiiaka\nobserved a human spirit hovering around the outer enclosure. Knowing\nthat it was the half-freed soul or spirit of the moi, she seized and\ntied it up in a corner of her pau.\n\nPassing on with the soul of the king in her keeping, she met the\nqueen, Waihimano, and told her that her husband had just died. But\nthe queen denied that Olepau was dead, for she was a worshipper of\ntwo powerful lizard divinities, and the gods had assured her that\nmorning that her husband would recover.\n\nSaying no more, Hiiaka and her companions went on their way, and\nthe queen, returning to the palace, found her husband insensible and\napparently dead. Trying in vain to restore him, she hastily consulted\na kaula, telling him what the strange woman had said to her. The seer\nby the description recognized at once the sister of Pele, who had\ncome to heal the king, but had been deterred in her errand of mercy\nby the queen's obstinate assurances of his recovery. He therefore\nadvised that she be followed by a messenger with a spotless pig to\nbe placed as an offering in the path before her, when she perchance\nmight return and restore the king to life. But Hiiaka dropped behind\nher companions and assumed the form of an old woman, and, as the\nmessenger did not recognize her, he returned with the report that\nthe object of his search could not be found.\n\n\"Did you meet no one?\" inquired the seer.\n\n\"No one answering the description,\" replied the messenger. \"I saw\nonly an old woman, so infirm as to be scarcely able to walk.\"\n\n\"Fool!\" exclaimed the kaula. \"That old woman was Hiiaka in\ndisguise. Hasten back to her, if you would save the life of your king!\"\n\nThe messenger again started in pursuit of Hiiaka, but the pig was\nobstinate and troublesome, and his progress was slow. Seizing the\nstruggling animal in his arms, the messenger ran until he came within\nsight of the women, who were again traveling together, when Hiiaka\nstruck the fold of her pau against a rock, and that instant the\nking expired.\n\nReaching the coast and embarking with a fisherman, Hiiaka and her\ncompanions sailed for Oahu. Landing at Makapuu, they journeyed overland\nto Kou--now Honolulu--and from Haena made sail for Kauai. Arriving at\nKaena, Hiiaka saw the spirit hand of Lohiau beckoning to her from the\nmouth of a cave among the cliffs. Turning to her companions, she said:\n\n\"We have failed; the lover of Pele is dead! I see his spirit beckoning\nfrom the pali! There it is being held and hidden by the lizard-women,\nKilioa and Kalamainu.\"\n\nInstructing her companions to proceed to Puoa, where the body of\nLohiau was lying in state, Hiiaka started at once for the pali, for\nthe purpose of giving battle to the female demons and rescuing the\nspirit of the dead prince.\n\nAscending the cliff and entering the cave, Hiiaka waved her pau, and\nwith angry hisses the demons disappeared. Search was made, and the\nspirit of Lohiau was found at last in a niche in the rocks, where it\nhad been placed by a moonbeam. Taking it tenderly in her hand, she\nenclosed it in a fold of her pau, and in an invisible form floated\ndown with it to Puoa.\n\nWaiting until after nightfall, Hiiaka entered the chamber of death\nunseen, and restored the spirit to the body of Lohiau. Recovering his\nlife and consciousness, the prince looked around with amazement. The\nguards were frightened when he raised his head, and would have fled\nin alarm had they not been prevented by Hiiaka, who at that instant\nappeared before them in mortal form. Holding up her hand, as if to\ncommand obedience, she said:\n\n\"Fear nothing, say nothing of this to any one living, and do nothing\nexcept as you may be ordered. The prince has returned to life, and may\nrecover if properly cared for. His body is weak and wasted. Let him\nbe secretly and at once removed to the sea-shore. The night is dark,\nand it may be done without observation.\"\n\nNot doubting that these instructions were from the gods, the guards\nobeyed them with so much prudence and alacrity that Lohiau was soon\ncomfortably resting in a hut by the sea-shore, with Hiiaka and her\ncompanions ministering to his wants.\n\nThe return of the prince to health and strength was rapid, and in a\nfew days he reappeared among his friends, to their amazement and great\njoy. In answer to their inquiries he informed them that he owed to\nthe gods his restoration to life. This did not entirely satisfy them,\nbut no further explanation was offered.\n\nAfter celebrating his recovery with feasts and sacrifices to the\ngods, Lohiau announced to the chiefs of his kingdom that he was\nabout to visit his wife, whose home was on Hawaii, and that he should\nleave the government of the island in the hands of his friend, the\nhigh-chief Paoa, to whom he enjoined the fealty and respect of all\nduring his absence.\n\nIn a magnificent double canoe, bearing the royal standard and equipped\nas became the kaulua of an alii-nui, Lohiau set sail for Hawaii,\naccompanied by Hiiaka and her companions, and taking with him his\nhigh-priest, chief navigator, and the customary staff of personal\nattendants.\n\nTouching at Oahu, Hiiaka ascended the Kaala mountains, and saw that\nher beautiful lehua and hala groves near the beach of Puna, on the\ndistant island of Hawaii, had been destroyed by a lava flow. Impatient\nat the long absence of Hiiaka, and jealous as well, Pele had in a fit\nof rage destroyed the beautiful sea-shore retreats of her faithful\nsister. She scarcely doubted that Hiiaka had dared to love Lohiau,\nand in her chambers of fire chafed for her return.\n\nAfter bewailing her loss Hiiaka rejoined her companions, and Lohiau\nembarked for Hawaii. Landing at Kohala, the prince ordered his\nattendants to remain there until his return, and started overland for\nKilauea with Hiiaka and her two female companions. Before reaching\nthe volcano Hiiaka learned something of the jealous rage of Pele, and\nfinally saw from a distant eminence her dear friend Hopoe undergoing\nthe cruel tortures of volcanic fire, near the beach of Puna, which\nended in her being turned into stone.\n\nApproaching the crater with apprehensions of further displays of\nPele's fury, Hiiaka sent Omeo and Pauo-palae in advance to announce\nto the goddess her return with Lohiau. In her wrath she ordered both\nof the women to be slain at once, and resolved to treat her lover in\nthe same manner.\n\nAware of this heartless resolution, and unable to avert the execution\nof it, on their arrival at the verge of the crater Hiiaka threw her\narms around the neck of the prince, whom she had learned to love\nwithout wrong to her sister, and, telling him of his impending fate,\nbade him a tender farewell.\n\nThis scene was witnessed by Pele. Enraged beyond measure, she caused\na gulf of molten lava to be opened between Hiiaka and the prince,\nand then ordered the instant destruction of Lohiau by fire.\n\nWhile the sisters of Pele were ascending the walls of the crater to\nexecute her orders, Lohiau chanted a song to the goddess, avowing\nhis innocence and pleading for mercy; but her rage was rekindled at\nthe sound of his voice, and she turned a deaf ear to his entreaties.\n\nApproaching Lohiau, and pitying him, the sisters merely touched\nthe palms of his hands, which turned them into lava, and then\nretired. Observing this, Pele ordered them to return at once, under\nthe penalty of her displeasure, and consume the body of her lover.\n\nLohiau again appealed to Pele, so piteously that the trees around\nhim wept with grief; but her only answer was an impatient signal to\nher sisters to resume their work of destruction. In his despair he\nturned to Hiiaka and implored her intercession, but she answered in\nagony that she could do nothing.\n\nThe sisters returned to Lohiau, and reluctantly touched his feet, which\nbecame stone; then his knees; then his thighs; then his breast. By\nthe power conferred upon her by Pele, and of which she had not yet\nbeen deprived, Hiiaka rendered the body of the prince insensible to\npain, and it was therefore without suffering that he felt his joints\nhardening into stone under the touch of his sympathizing executioners.\n\nAs the remainder of his body was about to be turned into lava, Hiiaka\nsaid to the prince:\n\n\"Listen! When you die go to the leeward, and I will find you!\"\n\nThe next moment Lohiau was a lifeless pillar of stone.\n\nObserving that the cruel work of her sister had been accomplished,\nand that all that remained of the shapely form of Lohiau was a black\nmass of lava, Hiiaka caused the earth to be opened at her feet, and\nstarted downward at once for the misty realm of Milu to overtake the\nsoul of Lohiau, and, with the consent of the god of death, restore\nit to its body.\n\nPassing downward through each of the five spheres dividing the surface\nof the earth from the regions of Po, where Milu sits in state in the\ngloomy groves of death, Hiiaka finally stood in the presence of the\naugust sovereign of the world of spirits.\n\nThe king of death welcomed her to his dominions, and, in response\nto her inquiry, informed her that the soul of Lohiau had not yet\nreached the abode of spirits. Having no desire to return to earth,\nHiiaka accepted the invitation of Milu, and, watching and waiting\nfor the soul of Lohiau, remained for a time in the land of spirits.\n\n\n\n\nIII.\n\nThe attendants of Lohiau remained in Kohala until they learned of his\nfate at the hands of Pele, when they returned to Kauai in the royal\nkaulua, and horrified the friends of the prince by relating to them\nthe story of his death.\n\nEnraged and desperate, Paoa, the faithful and sturdy chief to whom\nLohiau had confided the government of his kingdom, started at once\nfor Hawaii with a small party of retainers, determined, even at the\nsacrifice of his life, to denounce the powers that had slain his\nroyal friend.\n\nLanding on the coast of Puna, he ascended to the crater of Kilauea,\nand, standing upon the brink of the seething lake of fire, denounced\nthe cruelty of Pele and defied her power. He contemptuously threw to\nher offerings unfit for sacrifice, and stigmatized all the volcanic\ndeities as evil spirits who had been driven with Kanaloa from the\npresence of Kane and the society of the gods.\n\nPaoa expected to be destroyed at once, and recklessly courted and\nawaited death. The brothers and sisters of Pele, with their several\nagencies of destruction, were momentarily expecting an order from the\ngoddess to consume the audacious mortal in his tracks. Never before\nhad such words of reproach and defiance been uttered by human tongue,\nand they could not doubt that swift vengeance would be hurled upon\nthe offender.\n\nBut Pele refused to harm the desperate champion of Lohiau, for\ncircumstances had convinced her of the innocence of Hiiaka and the\nfidelity of the prince. Therefore, instead of punishing the brave\nPaoa, Pele and her relatives received him with friendship, gently\nchided him for his words of insult and defiance, and disarmed his\nanger by forgiving the offence.\n\nSatisfied of the great wrong she had done her faithful sister,\nand longing for her presence again in the chambers of the crater,\nPele restored Pauo-palae and Omeo to life, and, endowing the latter\nwith supernatural powers, sent her down to the regions of the dead\nto induce Hiiaka to return to earth.\n\nDescending through the opening made by Hiiaka, Omeo was stopped at\nthe intervening spheres, owing to the aspects of mortality which she\nunconsciously retained, and encountered many difficulties in reaching\nthe kingdom of Milu. Arriving there and making known the object of\nher visit, Omeo was neither assisted nor encouraged in her search for\nHiiaka. Milu was not anxious to part with his distinguished guest,\nand attempted to deceive Omeo by intimating that Hiiaka had returned\nto earth and was then on a visit to some of the relatives of her\nfamily in Kahiki.\n\nOmeo was about to return, disappointed, to earth, when she discovered\nHiiaka as she was listlessly emerging from a thick grove of trees\nwhere she had spent the most of her time since her arrival there\nin quest of the soul of Lohiau. Their greeting was most friendly,\nand when Omeo informed her of what had occurred at the volcano since\nher departure, she consented to leave the land of death and rejoin\nher relatives at the crater.\n\nThe brothers and sisters of Hiiaka were overjoyed at her return,\nand Pele welcomed her with assurances of restored affection. Paoa\nwas still there. He was at once recognized by Hiiaka, and the next\nday she descended from Kilauea and embarked with him for Kauai in\nsearch of the soul of Lohiau.\n\nThe canoe of Paoa had scarcely left the shores of Puna before a strange\ncraft swept in from the ocean, and was beached at the spot from which\nHiiaka and her companion had embarked less than half a day before. It\nwas a huge cowrie shell, dazzling in the brilliancy of its colors,\nand capable of indefinite expansion. Its masts were of ivory, and\nits sails were mats of the whiteness of milk. Both seemed to be mere\nornaments, however, since the shell moved quite as swiftly through\nthe water without wind as with it.\n\nThe sole occupant of the little vessel was the god Kanemilohai. He\nwas a relative of the Pele family, and came from Kahiki on a visit\nto the volcanic deities of Hawaii. Remaining two or three days with\nPele, and learning all that had happened to the family since they\nleft Kahiki, the god started for Kauai to extend a greeting to Hiiaka.\n\nProceeding in a direct route, when about midway between the two islands\nthe god caught the soul of Lohiau, which had misunderstood the final\ndirections of Hiiaka and was on its way to Kauai. Not having gone to\nthe land of spirits, it had been searching everywhere for Hiiaka,\nand had at last taken flight for Kauai, when it was intercepted\nby Kanemilohai.\n\nThe god returned to the crater with the captured spirit, and, finding\nthe pillar of stone into which Lohiau had been turned, restored the\nprince to life. As he recovered his consciousness and opened his\neyes he recognized Pele standing before him. Apprehensive of further\npersecution, he was about to appeal to her again for mercy when she\nsaid, in a tone as tender as that in which she had first replied to\nhis welcome on the beach at Kaena:\n\n\"Fear me no longer. I have been unjust to you as well as to\nHiiaka. After what I have done I cannot expect your love. Find\nHiiaka and give it to her. She loves you, and knows how to be kind\nto a mortal.\"\n\nLohiau would have thanked the goddess, but when he looked again she\nwas gone, and in her place stood Kanemilohai, who told him to take the\nshell vessel he would find at the beach below, and proceed to Kauai,\nwhere he would probably meet Hiiaka and his friend Paoa.\n\nLohiau hesitated, for there was something in the appearance of\nKanemilohai that inspired a feeling of awe.\n\n\"Go, and fear nothing,\" said the god, who knew the thoughts of the\nprince. \"The shell was not made in the sea or by human hands, but it\nwill bear you safely on your journey, no matter how rough the waves\nor great its burden.\"\n\n\"The coast of Puna is a day's journey in length,\" said Lohiau. \"Where\nand how will I be able to find the shell?\"\n\n\"Hasten to the shore at Keauhou,\" returned the god, \"and you will\nsee me there.\"\n\nArriving at the beach designated, the prince was surprised to find\nKanemilohai already there; but he found something more to excite\nhis wonder when the god took from a crevice in the rocks, where\nit had been secreted, a shell no larger than the palm of his hand,\nand passed it to him with the announcement that it was the barge in\nwhich he was to sail for Kauai.\n\nLohiau examined the little toy with something of a feeling of\namusement, but more of perplexity, and was about to return it to his\nstrange companion, when the latter instructed him to place the shell\nin the edge of the waters. The prince obeyed, and instantly found\nbefore him the beautiful craft in which the god had made his journey\nfrom Kahiki.\n\nThe power being conferred upon him by the god to contract or extend\nthe proportions of the shell at his will, Lohiau entered the enchanted\nvessel of pink and pearl, and, directing its course by simply pointing\nhis finger, was swiftly borne out into the ocean.\n\nRounding the southern cape of Hawaii, Lohiau thought of proceeding\ndirectly to Kauai; but he pointed too far to the northward, and the\nnext morning sighted Oahu. Passing the headland of Leahi, he turned\nand entered the harbor of Hou. Landing, he contracted to the dimensions\nof a limpet, and secreted in a niche in the rocks, his obedient barge,\nand then proceeded to the village, where, he learned to his great joy,\nHiiaka and Paoa were tarrying on a visit. Hou was at that time the\nscene of great merriment and feasting. It had become the temporary\nresidence of the alii-nui, and high-chiefs, kahunas, adventurers,\nand noted surf-riders and hula performers had congregated there from\nall parts of the island.\n\nAscertaining that an entertainment of great magnificence was to be\ngiven that evening by a distinguished chiefess in honor of Hiiaka\nand her companion, Lohiau resolved to be present. Had he made\nhimself known he would have been entitled to the consideration of\nthe highest--would have been, indeed, the guest of the alii-nui,\nwith the right of entrance anywhere; but fancy prompted him to hide\nhis rank and appear in disguise among the revelers.\n\nEarly in the evening the grounds of the chiefess were lighted\nwith hundreds of torches, and under a broad pavilion, festooned\nand scented with fragrant vines and flowers, the favored guests,\nenwreathed and crowned with leaf and blossom, partook without stint\nof such delicacies as the land and sea produced. After the feast,\nsong and music filled the air, and bands of gaily-decked dancers kept\nstep among the flaring torches, while around the doors of the mansion\nwhite-bearded bards chanted wild legends of the past and sang the\nmele-inoas of the hostess and her distinguished guests.\n\nIn the midst of this inspiring revelry the guests divided into groups\nas their several tastes suggested. Some strolled out among the dancers,\nothers listened to the stories of the bards, and one party, including\nHiiaka, Paoa and the hostess, entered the mansion to engage in the game\nof kilu. It was a pastime of which singing or chanting was a part, and\nthe chiefess was noted for her proficiency in the popular amusement.\n\nLohiau entered the grounds at the close of the feast, and stood\nwatching the festivities when the party of kilu players retired to\nthe mansion. He had turned inward the feathers of his mantle of royal\nyellow, and, with his long hair falling over his face and shoulders,\nwas readily mistaken for a kahuna.\n\nQuite a number of persons thronged around the kilu players to witness\nthe game, and Lohiau entered the room without hindrance. Approaching\nthe players, he screened himself behind the kapas of two old chiefs\nwho were so intently regarding the performance that they did not\nobserve him.\n\nThe game progressed until the kilu fell to Hiiaka, and as she threw it\nshe chanted a song of her own composing, in which the name of Lohiau\nwas mentioned with tenderness. The song ceased, and from behind the\nspectators came the answering voice of the prince. As he sang he\nbrushed back the hair from his handsome face and turned outward the\nyellow feathers of his mantle. The throng divided, the singer advanced,\nand before the players stood Lohiau, the prince of Kauai.\n\nHe was recognized at once. Hiiaka threw herself into his arms, and the\nfaithful Paoa wept with joy. Informed of the rank of the distinguished\nvisitor, the guests vied with each other in showing him honor, and\nthe festivities were renewed and carried far into the night.\n\nLearning the next day of the presence near his court of the sovereign\nof Kauai, the alii-nui would have entertained him in a manner befitting\nthe high rank of both; but Lohiau was anxious to return to his people,\nand set sail for Kauai at once in the shell barge of Kanemilohai,\nexpanded to adequate dimensions, taking with him Hiiaka and Paoa.\n\nAlthough Hiiaka soon after returned to Hawaii and effected a complete\nreconciliation with her sister, while Lohiau lived she spent much of\nher time in Kauai. Hopoe was restored to life, and Omeo, or Wahineomeo,\nwas given an immortal form for what she had done, and became thereafter\nthe mediator between the volcanic deities.\n\n\n\n\n\n\n\n\nKAHAVARI, CHIEF OF PUNA.\n\n\nCHARACTERS.\n\n Pele, goddess of volcanoes.\n Kahavari, chief of Puna.\n Ahua, companion of Kahavari.\n Kapoho and\n Kaohe, children of Kahavari.\n\n\n\n\nKAHAVARI, CHIEF OF PUNA.\n\nA STORY OF THE VENGEANCE OF THE GODDESS PELE.\n\n\nBetween Cape Kumakahi, the extreme eastern point of the island of\nHawaii, and the great lava flow of 1840, which burst forth apparently\nfrom a long subterranean channel connecting with the crater of Kilauea,\nand went down to the sea at Nanawale over villages and groves of palms,\nis a small historic district which, notwithstanding the repeated\nvolcanic disturbances with which it has been convulsed in the past,\nthe chasms with which it has been rent, and the smoke and ashes\nthat have shut out the light of the sun and driven its people to the\nprotection of their temples, still possesses many fertile nooks and\nnatural attractions. Within a few miles of each other, not far inland,\nare a number of extinct craters; but the rains are abundant in Puna,\nand spring is eternal, and the vegetation grows rank above hidden\npatches of lava, and is constantly stretching and deepening its mantle\nof green over the vitreous rivers of Kilauea and the lower and lesser\nvolcanic vents clinging to its base like so many cauterized ulcers.\n\nThe valleys are green in that part of Puna now, and there the banana\nand the bread-fruit grow, and the ohia and pineapple scent the air. But\nso has it not always been, for the mango ripens over fields of buried\nlava, and the palms grow tall from the refilled chasms of dead streams\nof fire. The depression of Kapoho, now sweet with tropical odors,\nmarks the site of a sunken mountain, and where to-day sleep the quiet\nwaters of a lake once boiled a sea of liquid lava, in a basin broader,\nperhaps, than the mighty caldron of Kilauea.\n\nWe are now about to speak of one of the many irruptions which\nat intervals in the past poured their desolating torrents of fire\nthrough the district, alternately loved and hated by Pele, the dreadful\ngoddess of the volcanoes. In connection with it tradition has brought\ndown a tale combining elements of simplicity and grandeur strikingly\ncharacteristic of the mythological legends of Polynesia--legends\nequaling the Norse in audacity, but lacking the motive and connecting\ncauses of the Greek. They are simply legendary epics, beginning\nin caprice and abruptly ending, in many instances, in grandest\ntumult. They are like chapters torn from a lost volume--patches of\ndisturbed elements and gigantic forms and energies clandestinely\ncut from a passing panorama and placed in the foreground of strange\nand inharmonious conditions. They embrace gods reminding us of Thor,\nmonsters more hideous than Polyphemus, demi-gods mighty as the son of\nThetis, and kings with strains reaching back to the loins of gods; but\nin motive and action they were independent of, and not unfrequently\nhostile to, each other. No celestial synod shaped their course or\nmoved them to effort, and to no authority higher than their individual\nwills were they usually responsible. Many of them were created with\nno reference to the necessity of their being or the maintenance of\ndivine respect or authority, and not a few seem to have been the\ncreations of accident.\n\nAs an example the demi-god Maui may be mentioned. As told by tradition,\nhis principal abode was Hawaii, although his facilities for visiting\nthe other islands of the group will be considered ample when it is\nstated that he could step from one to another, even from Oahu to Kauai,\na distance of seventy miles. When he bathed--and bathing was one of\nhis greatest delights--his feet trod the deepest basins of the ocean\nand his hair was moistened with the vapor of the clouds. Neither his\ncreator nor the purpose of his creation is mentioned; but he was blest\nwith a wife with proportions, it is presumed, somewhat in keeping with\nhis own, and as an evidence of their attachment it is related that\nat one time he reached up and seized the sun, and held it for some\nhours motionless in the heavens, to enable his industrious spouse to\ncomplete the manufacture of a piece of kapa upon which she was engaged.\n\nAnd Kana was another gigantic being of similar proportions. He,\ntoo, was partial to Hawaii, and could step from island to island,\nand frequently stood for his amusement with one foot on Oahu and the\nother either on Maui or Kauai. Tradition may have confounded these two\nmonsters; but, as Kana was wifeless, we are constrained to regard them\nas distinct; and, being without the care of a wife, he was enabled\nto devote his entire attention to himself and the inhabitants of\nthe islands crawling at his feet. Hence, when the king of Kahiki,\nwho was the keeper of the sun, shut its light from the Hawaiians\nfor some trivial offence, Kana waded the ocean to the home of the\nvindictive monarch, and by threats compelled him to restore the light\nto the Hawaiian group. This done, he waded back and hung his mantle to\ndry on Mauna Kea, which was then an active volcano. Another demi-god\nof the same name is also referred to in some of the early meles of\nHawaii. He was the son of Hina, who went with his brother to the\nrescue of their mother, who had been during their infancy abducted\nby the son of the king of Molokai. He was endowed by his grandmother,\na sorceress from one of the southern islands, with the faculty of so\nelongating and contracting his person as to be able to pass through\nthe deepest waters with his head at all times above the surface.\n\nThe shadows of these and other monsters are seen far back in the past;\nbut human beings of gigantic proportions, of natural birth and claiming\nno connection with the gods, are mentioned in Hawaiian folk-lore as\nhaving lived as late as the beginning of the sixteenth century. Thus,\nduring the reign of Umi, king of Hawaii, whose romantic ascent to\nthe throne is the theme of chant and song, and to whom the past and\npresent dynasties of united Hawaii trace their descent, lived the\ngiant Maukaleoleo. He was one of Umi's warriors, and must have been a\nmighty host in himself. His measure in feet is not recorded, but he\nstood upon the ground and plucked cocoanuts from the tallest trees,\nand once, without wetting his loins, strode out into six fathoms of\nwater and saved the life of his chief. As the traditions relating\nto Umi are quite elaborate and circumstantial, the existence of\nMaukaleoleo cannot well be doubted, however greatly we may feel\ndisposed to curtail his proportions.\n\nBut, in groping among these monsters of the Hawaiian past, we\nhave been led somewhat from the story of the irruption in Puna,\nto which reference has been made. However, as pertinent to it, and\nto the goddess whose wrath invoked it, it may be mentioned that\nmany centuries ago a family of gods and goddesses came to Hawaii\nfrom Tahiti and took possession of the volcanic mountains of that\nisland. The family consisted of five brothers and nine sisters, of\nwhich Pele was the principal deity. The others possessed specific\npowers and functions, such as controlling the fires, smoke, steam,\nexplosions, etc., of the volcanoes under their supervision. Although\nthey frequently dwelt in other volcanoes, their principal and favorite\nabode was the crater of Kilauea. Almost without exception they were\ndestructive and merciless. Temples were erected to Pele in every\ndistrict menaced by volcanic disturbance, and offerings of fruits,\nanimals, and sometimes of human beings were laid upon her altars and\nthrown into the crater to secure her favor or placate her wrath. In\nthe legend of \"The Apotheosis of Pele\" a more extended reference is\nmade to the goddess and her family.\n\nWith this knowledge of the power and disposition of Pele, the reader\nwill be prepared for the story of the exhibition of her wrath in Puna,\nwhich will now be related nearly in the language of tradition. The\nevent occurred during the reign of Kahoukapu, who from about 1340 to\n1380 was the alii-nui, or governing chief, of Hawaii. The chief of\nthe district of Puna was Kahavari, a young noble distinguished for his\nstrength, courage and manly accomplishments. How he came to be chief or\ngovernor of Puna is not stated. As his father and sister lived on Oahu,\nhe was probably a native of that island, and may have been advanced\nto his position through military service rendered the Hawaiian king,\nsince it was customary in those days, as it was at later periods,\nfor young men of martial tastes to seek adventure and employment at\narms with the kings and chiefs of neighboring islands.\n\nThe grass-thatched mansion of the young chief was near Kapoho, where\nhis wife lived with their two children, Paupoulu and Kaohe; and at\nKukii, no great distance away, dwelt his old mother, then on a visit to\nher distinguished son. As his taro lands were large and fertile, and he\nhad fish-ponds on the sea-shore, he entertained with prodigality, and\nthe people of Puna thought there was no chief like him in all Hawaii.\n\nIt was at the time of the monthly festival of Lono. The day was\nbeautiful. The trade-winds were bending the leaves of the palms\nand scattering the spray from the breakers chasing each other over\nthe reef. A holua contest had been announced between the stalwart\nyoung chief and his favorite friend and companion, Ahua, and a large\nconcourse of men, women and children had assembled at the foot of the\nhill to witness the exciting pastime. They brought with them drums,\nohes, ulilis, rattling gourds and other musical instruments, and while\nthey awaited the coming of the contestants all frolicked as if they\nwere children--frolicked as was their way before the white man came\nto tell them they were nearly naked, and that life was too serious\na thing to be frittered away in enjoyment. They ate ohias, cocoanuts\nand bananas under the palms, and chewed the pith of sugar-cane. They\ndanced, sang and laughed at the hula and other sports of the children,\nand grew nervous with enthusiasm when their bards chanted the meles\nof by-gone years.\n\nThe game of holua consists in sliding down a sometimes long but\nalways steep hill on a narrow sledge from six to twelve feet in\nlength, called a papa. The light and polished runners, bent upward\nat the front, are bound quite closely together, with cross-bars\nfor the hands and feet. With a run at the top of the sliding track,\nslightly smoothed and sometimes strewn with rushes, the rider throws\nhimself face downward on the narrow papa and dashes headlong down\nthe hill. As the sledge is not more than six or eight inches in\nwidth, with more than as many feet in length, one of the principal\ndifficulties of the descent is in keeping it under the rider; the\nother, of course, is in guiding it; but long practice is required to\nmaster the subtleties of either. Kahavari was an adept with the papa,\nand so was Ahua. Rare sport was therefore expected, and the people\nof the neighborhood assembled almost in a body to witness it.\n\nFinally appearing at the foot of the hill, Kahavari and his companion\nwere heartily cheered by their good-natured auditors. Their papas\nwere carried by attendants. The chief smiled upon the assemblage,\nand as he struck his tall spear into the ground and divested his\nbroad shoulders of the kihei covering them, the wagers of fruit and\npigs were three to one that he would reach the bottom first, although\nAhua was expert with the papa, and but a month before had beaten the\nchampion of Kau on his own ground.\n\nTaking their sledges under their arms, the contestants laughingly\nmounted the hill with firm, strong strides, neither thinking of\nresting until the top was gained. Stopping for a moment preparatory\nto the descent, a comely-looking woman stepped out from behind a\nclump of undergrowth and bowed before them. Little attention was\npaid to her until she approached still nearer and boldly challenged\nKahavari to contest the holua with her instead of Ahua. Exchanging a\nsmile of amusement with his companion, the chief scanned the lithe\nand shapely figure of the woman for a moment, and then exclaimed,\nmore in astonishment than in anger: \"What! with a woman?\"\n\n\"And why not with a woman, if she is your superior and you lack not\nthe courage?\" was the calm rejoinder.\n\n\"You are bold, woman,\" returned the chief, with something of a\nfrown. \"What know you of the papa?\"\n\n\"Enough to reach the bottom of the hill in front of the chief of Puna,\"\nwas the prompt and defiant answer.\n\n\"Is it so, indeed? Then take the papa and we will see!\" said Kahavari,\nwith an angry look which did not seem to disturb the woman in the\nleast.\n\nAt a motion from the chief, Ahua handed his papa to the woman, and the\nnext moment Kahavari, with the strange contestant closely behind him,\nwas dashing down the hill. On, on they went, around and over rocks,\nat break-neck speed; but for a moment the woman lost her balance,\nand Kahavari reached the end of the course a dozen paces in advance.\n\nMusic and shouting followed the victory of the chief, and, scowling\nupon the exultant multitude, the woman pointed to the hill, silently\nchallenging the victor to another trial. They mounted the hill without\na word, and turned for another start.\n\n\"Stop!\" said the woman, while a strange light flashed in her\neyes. \"Your papa is better than mine. If you would act fairly, let\nus now exchange!\"\n\n\"Why should I exchange?\" replied the chief, hastily. \"You are neither\nmy wife nor my sister, and I know you not. Come!\" And, presuming the\nwoman was following him, Kahavari made a spring and dashed down the\nhill on his papa.\n\nWith this the woman stamped her foot, and a river of burning lava burst\nfrom the hill and began to pour down into the valley beneath. Reaching\nthe bottom, Kahavari rose and looked behind him, and to his horror saw\na wide and wild torrent of lava rushing down the hillside toward the\nspot where he was standing; and riding on the crest of the foremost\nwave was the woman--now no longer disguised, but Pele, the dreadful\ngoddess of Kilauea--with thunder at her feet and lightning playing\nwith her flaming tresses.\n\nSeizing his spear, Kahavari, accompanied by Ahua, fled for his life\nto the small eminence of Puukea. He looked behind, and saw the entire\nassemblage of spectators engulfed in a sea of fire. With terrible\nrapidity the valleys began to fill, and he knew that his only hope of\nescape was in reaching the ocean, for it was manifest that Pele was\nintent upon his destruction. He fled to his house, and, passing it\nwithout stopping, said farewell to his mother, wife and children, and\nto his favorite hog Aloipuaa. Telling them that Pele was in pursuit\nof him with a river of fire, and to save themselves, if possible,\nby escaping to the hills, he left them to their fate.\n\nComing to a chasm, he saw Pele pouring down it to cut off his\nretreat. He crossed on his spear, pulling his friend over after\nhim. At length, closely pursued, he reached the ocean. His brother,\ndiscovering the danger, had just landed from his fishing canoe and\ngone to look after the safety of his family. Kahavari leaped into the\ncanoe with his companion, and, using his spear for a paddle, was soon\nbeyond the reach of the pursuing lava. Enraged at his escape, Pele\nran some distance into the water and hurled after him huge stones,\nthat hissed as they struck the waves, until an east wind sprang up\nand carried him far out to sea.\n\nHe first reached the island of Maui, and thence by the way of Lanai\nfound his way to Oahu, where he remained to the end of his days. All\nof his relatives in Puna perished, with hundreds of others in the\nneighborhood of Kapoho. But he never ventured back to Puna, the grave\nof his hopes and his people, for he believed Pele, the unforgiving,\nwould visit the place with another horror if he did.\n\nPele had come down from Kilauea in a pleasant mood to witness the holua\ncontest; but Kahavari angered her unwittingly, and what followed has\njust been described.\n\n\n\n\n\n\n\n\nKAHALAOPUNA, THE PRINCESS OF MANOA.\n\n\nCHARACTERS.\n\n Kahaukani, male, and\n Kauahuahine, female, children of supernatural birth.\n Kolowahi, guardian of Kahaukani.\n Pohakukala, guardian of Kauahuahine.\n Kahalaopuna, daughter of Kahaukani and Kauahuahine.\n Kauhi, the betrothed of Kahalaopuna.\n Keawaawakiihelei and\n Kumauna, inferior chiefs.\n Mahana, a young chief.\n Akaaka, father of Kahaukani and Kauahuahine.\n Kaea, a sorcerer.\n Elepaio, a bird-god.\n\n\n\n\nKAHALAOPUNA, THE PRINCESS OF MANOA.\n\nA LEGEND OF THE VALLEY OF RAINBOW\n\n\nI.\n\nManoa is the most beautiful of all the little valleys leaping abruptly\nfrom the mountains back of Honolulu and cooling the streets and\nbyways of the city with their sweet waters. And it is also the most\nverdant. Gentle rains fall there more frequently than in the valleys\non either side of it, and almost every day in the year it is canopied\nwith rainbows. Sometimes it is called, and not inappropriately,\nthe Valley of Rainbows.\n\nWhy is it that Manoa is thus blessed with rains, thus ornamented with\nrainbows, thus cradled in everlasting green? Were a reason sought\namong natural causes, it would doubtless be found in a favoring\nrent or depression in the summit above the valley, and overlooking\nthe eastern coast of Oahu, where wind and rain are abundant. But\ntradition furnishes another explanation of the exceptionally kind\ndealings of the elements with Manoa--not as satisfactory, perhaps,\nas the one suggested, but very much more poetic.\n\nFar back in the past, as the story relates, the projecting spur\nof Akaaka, above the head of Manoa Valley, was united in marriage\nwith the neighboring promontory of Nalehuaakaaka. A growth of lehua\nbushes still crowns the spur in perpetual witness of the union. Of\nthis marriage of mountains twin children were born--a boy named\nKahaukani, which signified Manoa wind, and a girl called Kauahuahine,\nwhich implied Manoa rain. At their birth they were adopted by a chief\nand chiefess whose names were Kolowahi and Pohakukala. They were\nbrother and sister, and cousins, also, of Akaaka. The brother took\ncharge of the boy, and the sister assumed the custody and care of the\ngirl. Reared apart from each other, and kept in ignorance of their\nclose relationship, through the management of their foster-parents\nthey were brought together at the proper age and married. The fruit\nof this union was a daughter, who was given the name of Kahalaopuna,\nand who became the most beautiful woman of her time. Thus it was\nthat the marriage of the Wind (Kahaukani) and Rain (Kauahuahine)\nof Manoa brought to the valley as an inheritance the rainbows and\nshowers for which it has since been distinguished.\n\nTo continue the story of the ancient bards of Oahu, Kahalaopuna--or\nKaha, as the name will hereafter be written--grew to a surpassingly\nbeautiful womanhood. A house was built for her in a grove of\nsandal-trees at Kahaiamano, where she lived with a few devoted\nservants. The house was embowered in vines, and two poloulou, or\ntabu staves, were kept standing beside the entrance, to indicate\nthat they guarded from intrusion a person of high rank. Her eyes\nwere so bright that their glow penetrated the thatch of her hale,\nand a luminous glimmer played around its openings. When bathing a\nroseate halo surrounded her, and a similar light is still visible,\nit is claimed, whenever her spirit revisits Kahaiamano.\n\nIn infancy Kaha was betrothed to Kauhi, a young chief of Kailua, whose\nparents were so sensible of the honor of the proposed union that they\nalways provided her table with poi of their own making and choice fish\nfrom the ponds of Kawainui. The acceptance of these favors placed her\nunder obligations to the parents of Kauhi and kept her in continual\nremembrance of her betrothal. Hence she gave no encouragement to the\nmany chiefs of distinction who sought to obtain glimpses of her beauty\nand annoyed her with proffers of marriage. The chief to whom she was\nbetrothed was, like herself, of something more than human descent, and\nshe felt herself already bound to him by ties too sacred to be broken.\n\nThe fame of her beauty spread far and near, and people came from\nlong distances to catch glimpses of her from lands adjoining, as she\nwalked to and from her bathing-pool or strolled in the shelter of the\ntrees surrounding her house. Among those who many times approached her\ndwelling but failed to see her were Keawaawakiihelei and Kumauna, two\ninferior chiefs, whose eyes were disfigured by an unnatural distention\nof the lower lids. In ungenerous revenge, and envious of those who\nhad fared better, they decked themselves with leis of flowers, and,\nrepairing to the bathing-place at Waikiki, boasted that the garlands\nhad been placed around their necks by the beautiful Kaha, with whom\nthey affected the greatest intimacy.\n\nAmong the bathers at that popular resort was Kauhi. Although the\nday fixed for his marriage with Kaha was near at hand, he had never\nseen her--this being one of the conditions of the betrothal. The\nstories of the two miscreants were repeated until Kauhi at length\ngave them credence, and in a fit of jealous fury he resolved to kill\nthe beautiful enchantress who had thus trifled with his love.\n\nLeaving Waikiki in the morning, he reached Kahaiamano about\nmidday. Breaking from a pandanus-tree a heavy cone of nuts with a\nshort limb attached, he presented himself at the house of Kaha. She had\njust awoke from a nap, and was about to proceed to her bathing-pond,\nwhen she was startled at observing a stranger at her door. He did not\nspeak, but from frequent descriptions she at length recognized him as\nKauhi, and with some embarrassment invited him to enter. Declining,\nand admitting his identity, he requested her to step without, and she\nunhesitatingly complied. His first intention was to kill her at once;\nbut her supreme loveliness and ready obedience unnerved him for the\ntime, and he proposed that she should first bathe and then accompany\nhim in a ramble through the woods.\n\nTo this she assented, and while she was absent Kauhi stood by the\ndoor, moodily watching the bright light playing above the pond where\nshe was bathing. He was profoundly impressed with her great beauty,\nand would have given half the years of his life to clasp her in his\narms unsullied. The very thought intensified his jealousy; and when\nhis mind reverted to the disgusting objects upon whom he believed\nshe had bestowed her favors, he resolved to show her no mercy, and\nimpatiently awaited her return.\n\nFinishing her bath and rejoining him at the door, her beauty was so\nenrapturing that he was afraid to look at her face, lest he might again\nfalter; it was therefore with his back turned to her that he declined\nto partake of food before they departed, and motioned her to follow\nhim. His actions were so strange that she said to him, half in alarm:\n\n\"Are you, indeed, angered with me? Have I in any way displeased\nyou? Speak, that I may know my fault!\"\n\n\"Why, foolish girl, what could you have done to displease me?\" replied\nKauhi, evasively.\n\n\"Nothing, I hope,\" returned Kaha; \"yet your look is cold and almost\nfrightens me.\"\n\n\"It is my mood to-day, perhaps,\" answered Kauhi, increasing his pace\nto give employment to his thoughts; \"you will think better of my looks,\nno doubt, when we are of longer acquaintance.\"\n\nThey kept on together, he leading and she following, until they\nreached a large rock in Aihualama, when he turned abruptly, and,\nseizing the girl by the arm, said:\n\n\"You are beautiful--so beautiful that your face almost drives me mad;\nbut you have been false and must die!\"\n\nKaha's first thought was that he was making sport with her; but when\nshe looked up into his face and saw that it was stern and smileless,\nshe replied:\n\n\"If you are resolved upon my death, why did you not kill me at home,\nso that my bones might be buried by my people? If you think me false,\ntell me with whom, that I may disabuse your mind of the cruel error\npossessing it.\"\n\n\"Your words are as fair as your face, but neither will deceive me\nlonger!\" exclaimed Kauhi; and with a blow on the temple with the cone\nof hala nuts, which he was still carrying, he laid her dead at his\nfeet. Hastily digging a hole beside the rock, he buried the body and\nstarted down the valley toward Waikiki.\n\nHe had scarcely left before a large owl--a god in that guise,\nwho was related to Kaha and had followed her--unearthed the body,\nrubbed his head against the bruised temple, and restored the girl\nto life. Overtaking Kauhi, Kaha sang behind him a lament at his\nunkindness. Turning in amazement, he observed the owl flying above\nher head, and recognized the power that had restored her to life.\n\nAgain ordering Kaha to follow him, they ascended the ridge dividing\nthe valleys of Manoa and Nuuanu. The way was beset with sharp rocks\nand tangled undergrowth, and when Kaha reached the summit her tender\nfeet were bleeding and her pau was in tatters. Seating herself on a\nstone to regain her breath, with tears in her eyes she implored Kauhi\nto tell her whither he was leading her and why he had sought to kill\nher. His only reply was a blow with the hala cone, which again felled\nher dead to the earth. Burying the body as before he resumed his way\ntoward Waikiki.\n\nAgain flying to the rescue of his beautiful and sinless relative, the\nowl-god scratched away the earth above her and restored her once more\nto life. Following Kauhi, she again chanted a song of lament behind\nhim, and begged him to be merciful to one who had never wronged him,\neven in thought. Hearing her voice, he turned, and without answer\nconducted her across the valley of Nuuanu to the ridge of Waolani,\nwhere he killed and buried her as he had done twice before, and the\nowl-god a third time removed the earth from the body and gave it life.\n\nShe again overtook her merciless companion, and again pleaded for life\nand forgiveness for her unknown fault. Instead of softening his heart,\nthe words of Kaha enraged him, and he resolved not to be thwarted\nin his determination to take her life. Leading her to the head of\nKalihi valley, where she was for the fourth time killed, buried\nand resurrected as before, he next conducted her across plains and\nsteep ravines to Pohakea, on the Ewa slope of the Kaala mountains. He\nhoped the owl-god would not follow them so far, but, looking around,\nhe discovered him among the branches of an ohia tree not far distant.\n\nAs Kaha was worn down with fatigue, it required but a slight blow to\nkill her the fifth time, and when it was dealt to the unresisting\ngirl her body was buried under the roots of a large koa tree, and\nthere left by Kauhi, satisfied that it could not be reached by the\nowl-god. Repairing to the spot after the departure of Kauhi, the owl\nput himself to the task of scratching the earth from the body; but his\nclaws became entangled with the roots, which had been left to embarrass\nhis labors, and, after toiling for some time and making little or no\nprogress, he abandoned the undertaking as hopeless, and, reluctantly\nleft the unfortunate girl to her fate, following Kauhi to Waikiki.\n\nBut there had been another witness to these many deaths and\nrestorations of Kaha. It was a little green bird that had flitted along\nunobserved either by Kaha or her companion, and had followed them from\nKahaiamano, flying from tree to tree and making no noise. Noting with\nregret that the owl-god had abandoned the body of Kaha, the little\nbird, which was a cousin to the girl and a supernatural being, flew\nwith haste to the parents of Kaha, and informed them of all that had\nhappened to their daughter.\n\nThe girl had been missed, but as some of her servants had recognized\nKauhi, and had seen her leave the house with him, her absence\noccasioned no uneasiness; and when the little green bird, whose\nname was Elepaio, recounted to the parents the story of Kaha's\ngreat suffering and many deaths, they found it difficult to believe\nthat Kauhi could have been guilty of such fiendish cruelty to the\nradiant being who was about to become his wife. They were convinced of\nElepaio's sincerity, however, and with great grief prepared to visit\nthe spot and remove the remains of Kaha for more fitting interment.\n\nMeantime the spirit of the murdered girl discovered itself to Mahana,\na young chief of good address, who was returning from a visit to\nWaianae. Directed by the apparition, he proceeded to the koa tree,\nand, removing the earth and roots, discovered the body of Kaha. He\nrecognized the face at once, notwithstanding the blood and earth\nstains disfiguring its faultless regularity. He had seen and become\nenraptured with its beauty at Kahaiamano, and on one occasion, which\nlived in his memory like a beautiful dream, he had been emboldened\nby his love to approach sufficiently near to exchange modest words\nand glances with it.\n\nGently removing the body from the shallow pit in which it had\nbeen buried, Mahana found to his great joy that it was still\nwarm. Wrapping it in his kihei, or shoulder scarf, and covering it\nwith maile ferns and ginger, he tenderly bore it in his arms to his\nhome at Kamoiliili. As he walked he chanted his love and scarcely\nfelt his burden. Reaching home, he laid the body upon a kapa-moe,\nand earnestly implored his elder brother to restore it to life,\nhe being a kahuna and having skill in such matters.\n\nExamining the body and finding that he could do nothing unaided,\nthe brother called upon their two spirit-sisters for assistance,\nand through their instrumentality the soul of Kaha was once more\nrestored to its beautiful tenement. But it was some time before\nshe fully recovered from the effects of her cruel treatment--some\ntime, in fact, before she was able to walk without support. In her\nconvalescence Mahana was her considerate and constant companion, and\nfound no greater pleasure than in providing her with the delicacies\nto which she had been accustomed. She was greatly benefited by the\nwaters of the underground cave of Mauoki, to which she was frequently\nand secretly taken, and under the watchful care of Mahana she was at\nlength restored to health.\n\n\n\n\nII.\n\nWith her recovery, in the home of her new friends at Kamoiliili,\nKaha was introduced to a life that was new to her; but it was by no\nmeans an unpleasant change from the restraints of her listless and\nmore sumptuous past behind the protecting shadows of her puloulous,\nwhere she was jealously watched, and where rank closed her doors to\ncongenial companionship. She repaired to an unfrequented beach, and,\nunobserved, played with the shifting sands and sang to the waves,\nand at night went with Mahana to the reef with torch and spear in\nsearch of fish and squid.\n\nKnowing that her restoration to life could not be long kept from her\nrelatives, Mahana told her that his love for her was great, and asked\nher to become his wife.\n\n\"I shall never love any one better than Mahana,\" replied Kaha;\n\"but from infancy I have been betrothed to Kauhi; my parents, the\nWind and Rain of Manoa, have promised that I shall be his wife,\nand while he lives I can be the wife of no other.\"\n\nThe argument that Kauhi had forfeited all right to her by his cruelties\nfailed to shake her resolution, and the brother of Mahana advised\nhim to in some manner compass the death of Kauhi. To this end they\napprised the parents of Kaha of her restoration to life, and conspired\nwith them to keep secret the information for a time. This they were\nthe more disposed to do because of their uncertainty concerning what\nKauhi might again attempt should he find the girl alive.\n\nIn pursuance of the plan adopted, Mahana learned from Kaha all the\nsongs she had chanted to mollify the wrath of Kauhi while she was\nfollowing him through the mountains, and then sought the kilu houses\nof the king and chiefs in the hope of encountering his rival. It was\nnot long before they met, under just such circumstances as Mahana\ndesired. He discovered Kauhi engaged with others in the game of kilu,\nand joined the party as a player. The kilu passed from the hand of\nKauhi to Mahana, who, on receiving it, began to chant the first of\nKaha's songs.\n\nSurprised and embarrassed, Kauhi, in violation of the rules of the\ngame, stopped the player to inquire where he had learned the words\nof the song he was singing. The answer was that he had learned\nthem from Kaha, the noted beauty of Manoa, who was a friend of his\nsister, and was then visiting them at their home. Knowing that she\nhad been deserted by the owl-god, and feeling assured that Kaha was\nno longer living, Kauhi denounced as a falsehood the explanation of\nthe player. Bitter words followed, and but for the interference of\nfriends there would have been bloodshed.\n\nThey met the next day at the kilu house, and in the evening following,\nwhen similar scenes occurred between Mahana and his rival, Kauhi became\nso enraged at length that he admitted that he had killed the beautiful\nKaha of Manoa, and declared the Kaha of Mahana to be an impostor,\nwho had heard of the death of the real Kaha and audaciously assumed\nher name and rank. He then challenged Mahana to produce the woman\nclaiming to be Kaha, agreeing to forfeit his life should she prove in\nflesh and blood to be the one whom he knew to be dead, and subjecting\nMahana to a like penalty in the event of the claimant proving to be\nother than the person he represented her to be.\n\nIt had been the purpose of Mahana to provoke his rival to a combat\nwith weapons, but the challenge of Kauhi presented itself as a more\nsatisfactory means of accomplishing the object of his aim, and he\npromptly accepted it; and, that both might be more firmly bound to its\nconditions, they were repeated and formally ratified in the presence\nof the king and principal chiefs of the district.\n\nThe day fixed for the strange trial arrived. It was to be in the\npresence of the king and a number of distinguished chiefs, and Akaaka,\nthe grandfather of Kaha, had been selected as one of the judges. Imus\nhad been erected near the sea-shore by the respective friends of the\ncontestants, in which to roast alive the vanquished chief, and dry\nwood for the heating was piled beside them.\n\nFearing that the spirit of the murdered girl might be able to assume a\nliving appearance, and thus impose upon the judges, Kauhi had consulted\nthe priests and sorcerers of his family, and was advised by Kaea to\nhave the large and tender leaves of the ape plant spread upon the\nground where Kaha and her attendants before the tribunal were to be\nseated. \"When she enters,\" said the kaula, \"watch her closely. If\nshe is of flesh her weight will rend the leaves; if she is merely a\nspirit the leaves where she walks and sits will not be torn.\"\n\nOn her way to Waikiki, the place designated for the trial, Kaha\nwas accompanied by her parents, friends and servants, and also\nby the two spirit-sisters of Mahana, who had assumed human forms\nin order to be better able to advise and assist her, if occasion\nrequired. They informed her of Kaea's proposed test with ape leaves,\nand advised her to quietly tear and rend them as far as possible for\nsome distance around her, in order that the spirit-friends beside her,\nwho would be unable to do as much for themselves, might thereby escape\ndetection. If discovered, they would be exposed to the risk of being\nkilled by the poe-poi-uhane, or spirit-catchers.\n\nArriving at Waikiki, Kaha and her companions repaired to the large\nenclosure in which the trial was to take place. The king, chiefs,\njudges and advisers of Kauhi were already there, and thousands of\nspectators were assembled in the grounds adjoining. The ape leaves\nhad been spread, by the consent of the king, as advised by Kaea, and\nKaha entered with her friends and advanced to the place reserved for\nthem. Not far from her stood Kauhi. As he bent forward in anxiety and\nlooked into her star-like eyes, with a sinking heart he saw that their\nreproachful gleam was human, and knew that he had lost the wager of\nhis life.\n\nObserving her instructions, Kaha took pains to quietly rend and rumple\nthe ape leaves under and around her. So far as she was concerned,\nthe test was satisfactory. The evidence of the leaves torn by her\nfeet could not be questioned. Kaea was therefore compelled to admit\nthat Kaha was a being of flesh and bone; but in his disappointment he\ndeclared that he saw and felt the presence of spirits in some manner\nconnected with her, and would detect and punish them.\n\nIrritated at the malice of the kaula, Akaaka advised him to look\nfor the faces of the spirits in an open calabash of water. Eagerly\ngrasping at the suggestion, Kaea ordered a vessel of clear water to\nbe brought in, and incautiously bent his eyes over it. He saw only\nthe reflection of his own face. Akaaka also caught a glimpse of it,\nand, knowing it to be the spirit of the seer, he seized and crushed\nit between his palms, and Kaea fell dead to the earth beside the\ncalabash into which he had been peering.\n\nAkaaka then turned and embraced Kaha, acknowledging that she was\nhis granddaughter, and that her purity and obedience rendered her\nworthy of the love of the bold upland of Akaaka, and of her parents,\nthe Wind and Rain of Manoa.\n\nThe curiosity of the king was aroused, and he demanded an explanation\nof the strange proceedings he had just witnessed. Kaha told her\nsimple story, and Kauhi, on being interrogated, could deny no part of\nit. As an excuse for his barbarous conduct, however, he repeated, and\nattributed his jealous rage to, the boastful assertions of Kumauna\nand Keawaawakiihelei. The slanderers were sent for at once, and,\non being confronted by Kaha, admitted that they had never seen her\nbefore, and that they had boasted of their intimacy with her to make\nothers envious of their good fortune.\n\n\"Well,\" replied the king, after listening to the confessions of the\nmiscreants, \"as your efforts in exciting the envy of others have\nbrought terrible suffering to an innocent girl, I now promise you\nsomething of which no one, I think, will envy you. You will be baked\nalive with Kauhi! If you have friends among the gods, pray to them\nthat the imus may be hot and your sufferings short!\"\n\nThe imus were ordered to be heated at once, and Kauhi and the two\ncalumniators were thrown into them alive and roasted. The first went\nto his death bravely, chanting a song of defiance as he proceeded to\nthe place of execution, but the others vainly struggled and sought\nto escape. The retainers of Kauhi were so disgusted with his cruelty\nto Kaha that they transferred their allegiance to her, and the lands\nand fishing rights that had been his were given to Mahana at once.\n\n\"And how do you intend to reward the young chief who hazarded his\nlife for you?\" inquired the king, pleasantly addressing Kaha as he\nrose to depart.\n\n\"With my own, O king!\" replied the girl, advancing to Mahana and\nlaying her head upon his breast.\n\n\"So shall it be, indeed,\" returned the king. \"I have said it, and\nyou are now the wife of Mahana.\"\n\nIn his gratitude the happy young chief threw himself at the feet of\nthe king and said:\n\n\"I am your slave, great king! Demand of me some great service or\nsacrifice, that you may know that I am grateful!\"\n\n\"Even as you desire,\" returned the king, \"I will put you to a task\nthat will tax to the utmost your patience.\"\n\n\"I listen, O king!\" said Mahana, resolutely.\n\n\"The sacrifice I ask,\" resumed the king, with a merry twinkle in\nhis eye, \"is that for full three days from this time you embrace not\nyour bride.\"\n\n\"A sacrifice, indeed!\" exclaimed Mahana, catching the kindly humor of\nthe request, and slyly glancing at the downcast face of Kaha. \"It is--\"\n\n\"Too great, I see, for one whose beard is not yet fully grown,\"\ninterrupted the king. \"Well, I withdraw the request. The girl is yours;\ntake her with you without conditions!\"\n\n\n\nHere the story of the trials of Kaha should end; but it does not. Some\ntime during the night following the death of Kauhi a tidal wave,\nsent by a powerful shark-god, swept over and destroyed the imus\nin which the condemned men had been roasted, and their bones were\ncarried into the sea. Through the power of their family gods Kumauna\nand Keawaawakiihelei were transformed into two peaks in the mountains\nback of Manoa Valley while Kauhi, who was distantly related to the\nshark-god, was turned into a shark.\n\nFor two years Kaha and her husband lived happily together, surrounded\nby many friends and enjoying every comfort. Her grandfather, Akaaka,\nvisited her frequently, and, knowing of Kauhi's transformation and\nvindictive disposition, admonished her to avoid the sea. For two years\nshe heeded the warning; but one day, when her husband was absent and\nher mother was asleep, she ventured with one of her women to the\nbeach to witness the sports of the bathers and surf-riders. As no\nharm came to the swimmers, and the water was inviting, she finally\nborrowed a surf-board, and, throwing herself joyfully into the waves,\nwas carried beyond the reef.\n\nThis was the opportunity for which Kauhi had long waited. Seizing\nKaha, and biting her body in twain, he swam around with the head and\nshoulders exposed above the water, that the bathers might note his\ntriumph. The spirit of Kaha at once returned to the sleeping mother\nand informed her of what had befallen her daughter. Waking and missing\nKaha, the mother gave the alarm, and with others immediately proceeded\nto the beach. The bathers, who had fled from the water on witnessing\nthe fate of Kaha, confirmed the words of the spirit, and canoes were\nlaunched in pursuit of the shark, still exhibiting his bloody trophy\nbeyond the reef.\n\nSwimming with the body of Kaha just far enough below the surface to\nbe visible to the occupants of the canoes, the monster was followed\nto Waianae, where in shallow waters he was seen, with other sharks,\nto completely devour the remains. This rendered her restoration to\nlife impossible, and the pursuing party returned sadly to Waikiki.\n\nWith the final death of Kaha her parents relinquished their human lives\nand retired to Manoa Valley. The father is known as Manoa Wind, and\nhis visible form is a small grove of hau trees below Kahaiamano. The\nmother is recognized as Manoa Rain, and is often met with in the\nvicinity of the former home of her beloved and beautiful daughter.\n\nThe grandparents of Kaha also abandoned their human forms, Akaaka\nresuming his personation of the mountain spur bearing his name, and\nhis august companion nestling upon his brow in the shape of a thicket\nof lehua bushes. And there, among the clouds, they still look down\nupon Kahaiamano and the fair valley of Manoa, and smile at the rains\nof Kauahuahine, which day by day renew their beauty, and keep green\nwith ferns and sweet with flowers the earthly home of Kahalaopuna.\n\n\n\n\n\n\n\n\nAPPENDIX.\n\nHAWAIIAN LEGENDS: GLOSSARY.\n\n\nEXPLANATORY NOTE.\n\nThe Hawaiian alphabet proper contains but twelve letters, five vowels\nand seven consonants, namely: A, E, I, O, U, H, K, L, M, N, P, W. To\nthese are sometimes added R, T and B. No appreciable distinction,\nhowever, is observed between the sounds of R and L, T and K, and B\nand P.\n\nThe almost invariable sound of A is as pronounced in father; of E as\nin they; of I as in marine; of O as in mole; of U as in mute. The only\ngeneral deviation is in giving the vowels long and short sounds. W\ntakes the sound of V in most cases.\n\nEvery word and every syllable of the language ends in a vowel, and\nno two consonants occur without a vowel sound between them.\n\nThe accent of nine-tenths of the words in the language is on the\npenultimate.\n\nThe indefinite article is he; the definite article ka or ke; the\nplural takes the prefix of na.\n\nThe \"O\" beginning the metrical lines of chants and meles is not\nalways employed as an interjection. It is used chiefly as a prefix\nto personal nouns and pronouns in the nominative case.\n\n\n\n\nA.\n\nAa, the root of any vegetation.\n\nAe, the affirmative; yes.\n\nAo, light.\n\nAaakoko, a vein or artery.\n\nAuwina la, afternoon.\n\nAkane, an intimate friend.\n\nAole, the negative; no.\n\nAi, food of any kind.\n\nAuhau, any tax due to a chief.\n\nAu, a current; the gale.\n\nAuwae, the chin.\n\nAumoe, midnight.\n\nAouli, the sky.\n\nAumakua, the spirit of a deceased ancestor.\n\nAilo, chiefs permitted to eat with the king.\n\nAhiahi, evening.\n\nAha-alii, chiefs of accepted and irrevocable rank.\n\nAha, a sacred tabu prayer, during which any noise was death.\n\nAhi, fire.\n\nAhinahina, the color of gray.\n\nAka, a shadow.\n\nAkua, a spirit or god.\n\nAkepaa, the liver.\n\nAkemama, the lungs.\n\nAku, a mythical bird, sacred to the high priesthood.\n\nAla, a path, road or way.\n\nAla-nui, a great path.\n\nAlaula, the red path; the dawn.\n\nAho, a breath.\n\nAha-ula, a feather cape worn by chiefs.\n\nAlae, a sacred bird.\n\nAlii-koa, a military leader; a general.\n\nAloha, love; love to you; a greeting or salutation.\n\nAlii, a chief.\n\nAlii-nui, a great or principal chief.\n\nAlii-niaupio, Alii-pio, Alii-naha, Alii-wohi and Lo-alii, different\ngrades of chiefs.\n\nAnu, a receptacle in the inner temple from which issued the oracles.\n\nAnaana, the process of praying another to death.\n\nAnuenue, a rainbow.\n\nAna, a cave or cavern.\n\nApapani, a little song-bird.\n\nAwa, a plant; an intoxicating drink made of awa; a harbor.\n\nAwakea, noon.\n\n\n\n\nE.\n\nEa, breath; air; a fish tabu to women.\n\nEleele, black, or dark blue.\n\nEha, pain.\n\n\n\n\nI.\n\nIa, general name for fish.\n\nIe, a vine for decorating idols.\n\nIu, a sacred or tabued place.\n\nIhe, a javelin used in war.\n\nIo, the human flesh.\n\nIhimanu, a fish tabu to women.\n\nIhu, the nose.\n\nIku-nuu, of the royal strain.\n\nIku-pau, of the priestly or sacred strain.\n\nIli, the smallest division of land; the bark; the skin.\n\nImu, an oven for cooking.\n\nIlio, a dog; a stingy person.\n\nImu-loa, an oven for baking men.\n\nIpu, a calabash; a vessel; a container.\n\nIliahi, sandal-wood.\n\nIwi, a small bird with yellow feathers; the bone.\n\n\n\n\nO.\n\nO, a fork, or pointed implement used in eating.\n\nOo, a bird with yellow feathers, used in making royal mantles.\n\nOa, the rafters of a house.\n\nOi-e, a name for the godhead.\n\nOala, a club thrown in battle.\n\nOhia, a native apple-tree; the fruit of the ohia.\n\nOhia-apane, a species of ohia wood used in making idols.\n\nOho, hair.\n\nOhu, fog.\n\nOho-kui, a bushy wig sometimes worn in battle.\n\nOla, life.\n\nOmaomao, green.\n\nOne, sand.\n\nOnionio, striped.\n\nOlai, an earthquake.\n\nOnini, a surf-board.\n\nOmo, a narrow stone adze.\n\nOma, a space between two armies where sacrifices were made; the prime\nminister, or first officer under the king.\n\nOpelu, a fish sacred to the priesthood.\n\nOpu, the stomach.\n\nOwili, a surf-board made of wiliwili wood.\n\n\n\n\nU.\n\nUa, a sea-bird; rain.\n\nUau, a large marine bird.\n\nUala, a potato.\n\nUila, lightning.\n\nUha, the thigh.\n\nUhi, a yam.\n\nUlu, the bread-fruit.\n\nUkeke, an ancient pulsatile musical instrument.\n\nUlili, a bamboo flute.\n\nUliuia, a beer made of cane-juice or the ti root.\n\nUlu-maika, a game of rolling round stone disks.\n\nUlaula, red; the sacred color.\n\nUliuli, blue.\n\nUlunu, a pillow or head-rest.\n\nUnauna, a tabu mark.\n\nUnihipili, the spirit of a deceased person.\n\nUmiumi, the beard or whiskers.\n\n\n\n\nH.\n\nHanai, a foster-child.\n\nHaiao, a day sacrifice.\n\nHaole, a foreigner.\n\nHanuhanu, an ancient pastime.\n\nHala, the pandanus-tree.\n\nHakaolelo, a chief's spy; informer; reporter of events.\n\nHaa, a singing dance.\n\nHaipo, a night sacrifice.\n\nHaku, a lord; a master.\n\nHakoko, wrestling, with a variety of holds.\n\nHailima, the elbow.\n\nHanauna, a relative.\n\nHale, a house or dwelling.\n\nHale-alii, the house of the chief; the royal mansion.\n\nHale-lole, a tent or cloth house.\n\nHale-koa, a fort or house of war.\n\nHale-lua, a grave or sepulchre.\n\nHaili, a ghost; a name for a temple.\n\nHawane, the cocoa palm.\n\nHau, a lascivious dance, or hula.\n\nHekili, thunder.\n\nHeenalu, surf-riding.\n\nHeihei, foot-racing; a large drum.\n\nHeie, the servant of a seer who reported his prophecies.\n\nHeiau, a temple or place of worship.\n\nHikiee-moe, the stand for a bed.\n\nHia, fire made by friction.\n\nHika-po-loa, a name for the godhead.\n\nHiua, a game played on a board with four squares.\n\nHiiaka, a general name for volcanic deities.\n\nHikini, sunrise; the east.\n\nHili, a dye, made of barks, for coloring kapa.\n\nHoa, a companion.\n\nHoalii, a companion of the chief.\n\nHoku, a star.\n\nHoku-paa, the north star.\n\nHoku-hele, a planet or \"wandering star.\"\n\nHoku-lele, a meteor.\n\nHoku-welowelo, a comet.\n\nHonua, the earth.\n\nHolua, the pastime of sliding down precipitous hills on sledges.\n\nHoao, the ancient marriage contract among the chiefs.\n\nHoalauna, a friendly companion.\n\nHoe, a paddle.\n\nHoeuli, a rudder or steering-oar.\n\nHoewaa, an oarsman.\n\nHooilo, the rainy season.\n\nHookama, an adopted child.\n\nHokio, a musical instrument.\n\nHonu, a turtle.\n\nHookupu, gifts to chiefs by their subjects.\n\nHoopalau, a single combat in battle.\n\nHua, an egg.\n\nHue, a water-calabash or container.\n\nHula, a dance, of which there were many varieties.\n\nHulu, a feather.\n\nHulumanu, aids of a chief or king wearing plumes.\n\n\n\n\nK.\n\nKaai, a girdle put around the loins of a god by a chief.\n\nKao, the star Antares.\n\nKaunoa, a pointed, poisonous shell, making a dangerous wound.\n\nKapu, or Tabu, a command, or interdict, of which there were several\nkinds; a prerogative pertaining to chiefs, priests and temples.\n\nKane, a husband; the name of one of the godhead.\n\nKauwa, a servant.\n\nKai, the sea.\n\nKaa-i, the neck.\n\nKanaka, a man; a male.\n\nKanaka-wale, a private citizen.\n\nKanaka-maoli, an actual slave.\n\nKaikamahine, a girl or daughter.\n\nKaiki-kane, a male child.\n\nKaikunane, a brother.\n\nKaikuahine, a sister.\n\nKaliko, spotted.\n\nKaioloa, the ceremony of putting a maro on a god by the women of\na chief.\n\nKaumaha, a sacrifice to the gods.\n\nKaumihau, a tabu by the high-priest, when a hog was baked, and men\nwere temporarily separated from their wives.\n\nKakuai, an offering to the gods at daily meals, generally of bananas.\n\nKahoaka, the spirit of a living person, claimed to be visible to\ncertain classes of priests.\n\nKamakini, a tabu worship for the chief alone.\n\nKaula, a prophet.\n\nKaula-wahine, a prophetess.\n\nKao, a tradition; a dart or javelin.\n\nKaua, war; a battle; an army marching to battle.\n\nKaualau, a plantain.\n\nKakaka, a bow for shooting arrows, not used in war.\n\nKaukaualii, inferior chiefs with titled fathers and untitled mothers.\n\nKanikau, a funeral dirge; a mournful song.\n\nKapa, a native cloth.\n\nKalo, or Taro, a bulbous root from which poi is made.\n\nKahili, a standard of feathers; an emblem of high rank.\n\nKani, music.\n\nKahuna, a priest, doctor or sorcerer.\n\nKahu, a nurse or guardian of a child.\n\nKahu-alii, chiefs of the lesser nobility acting as personal attendants\nto the king.\n\nKapua, a wizard.\n\nKaike, a large sacrificial drum.\n\nKamaa, sandals.\n\nKapuna, a grandparent.\n\nKapuna-kah'ko, ancestors.\n\nKau, the dry season.\n\nKeiki, a child.\n\nKeena, a room or apartment.\n\nKeokeo, white.\n\nKekuielua, a war implement.\n\nKino, the body.\n\nKilo, a prophet.\n\nKihi, the native sweet potato.\n\nKilu, an indoor game of amusement.\n\nKihei, a cloth worn over the shoulders.\n\nKonane, a game resembling draughts.\n\nKoa, coral; a species of wood; a warrior.\n\nKoilipi, an axe for cutting stone.\n\nKo, sugar-cane.\n\nKoelo, a garden of a chief, cultivated by his people.\n\nKoheoheo, a poisonous mixture producing speedy death.\n\nKoipohaku, a stone axe.\n\nKoloa, a duck.\n\nKona, a south wind; the south side of an island.\n\nKoolau, a windward district or division.\n\nKua, the back of a person.\n\nKuli, the knee.\n\nKuekue, the heel.\n\nKumu, a fish tabu to women.\n\nKuoha, a prayer to incite sexual love in another.\n\nKupua, a sorcerer.\n\nKuai, a war implement.\n\nKuleana, a small landed possession within the boundaries of an estate\nbelonging to another.\n\nKupee, a string of shells; a bracelet; an ornament.\n\nKuahive, high lands.\n\nKumu, a teacher.\n\nKuahana, a war messenger despatched when a general call to arms\nwas made.\n\nKukui, a light; a torch made from the nuts of the kukui tree.\n\n\n\n\nL.\n\nLaau, a tree; wood.\n\nLau, a leaf.\n\nLala, a limb.\n\nLae, the forehead.\n\nLa, the sun.\n\nLani, the heavens.\n\nLaau-palau, a knife used in husbandry, sometimes in war.\n\nLanahu, coals.\n\nLanai, a veranda, or house with open sides.\n\nLehelehe, the lips.\n\nLenalena, yellow, the royal color.\n\nLei, a wreath of flowers or feathers.\n\nLepa, a flag or ensign.\n\nLehua, an aromatic shrub.\n\nLiliha, the fat of hogs.\n\nLoko, a lake or pond.\n\nLima, the hand.\n\nLou, a hook; a fish-hook.\n\nLoulu, a cocoanut.\n\nLuawai, a well.\n\nLuakina, the house of sacrifice in a temple.\n\nLuau, a feast.\n\nLua, an ancient practice of killing by breaking bones.\n\nLuna, an overseer.\n\nLunapai, a war messenger of a king or chief.\n\n\n\n\nM.\n\nMaa, a sling for throwing stones.\n\nMahu, steam.\n\nMaiuu, the finger-nails.\n\nMahioli, a feather helmet worn by chiefs.\n\nMaili, a fragrant and greatly esteemed plant.\n\nMauka, toward the hills or mountains.\n\nMalama, a month; a purveyor in traveling.\n\nMapuna, a spring.\n\nMaka, the eye.\n\nManamana-lima, a finger.\n\nManamana-wawae, a toe.\n\nManu, general name for birds.\n\nMakuakane, a father or uncle.\n\nMakuahine, a mother or aunt.\n\nMahini, the moon.\n\nMahini-hou, the new moon.\n\nMahini-peopeo, the full moon.\n\nMakani, the wind.\n\nMakani-ino, a storm.\n\nMakalii, the beginning of the Hawaiian new year.\n\nMaliu, a deified deceased chief.\n\nMaia, a general name for plantains and bananas, tabu to women.\n\nMalaolao, evening twilight.\n\nMano, the shark; every species was tabu to women.\n\nMakaainani, the common people.\n\nMaro, a cloth worn around the loins of males.\n\nMamo, a bird; a royal feather mantle; descendants.\n\nManele, a palanquin for chiefs, with four bearers.\n\nMahele, circumcision.\n\nMahana, chiefs near the throne.\n\nMele, an historical chant or song.\n\nMele-inoa, a personal chant or song.\n\nMoa, a fowl.\n\nMoo, a lizard.\n\nMaikai, toward the sea.\n\nMooolelo, a narrative of past events.\n\nMookaao, an historical legend.\n\nMoko, boxing.\n\nMoko-moko, a boxer.\n\nMomi, a pearl.\n\nMoae, the trade winds.\n\nMoi, a king, or principal chief.\n\nMu, the person who procured men for sacrifice.\n\nMuliwai, a stream, or river.\n\nMumuku, a violent gust of wind.\n\n\n\n\nN.\n\nNaua, a pedigree.\n\nNene, a goose.\n\nNiu, the cocoanut tree and fruit.\n\nNinalo, the fruit of the hala tree.\n\nNoho, a seat.\n\n\n\n\nP.\n\nPa, a dish or platter; a fence or wall.\n\nPau, a short skirt worn by women; completed, finished.\n\nPahale, a lawn or other enclosure.\n\nPahu, a general name for a drum.\n\nPapa, a board; a sledge used in the pastime of holua.\n\nPapalina, the cheek.\n\nPaliuli, paradise.\n\nPahi, general term for a knife or cutting instrument.\n\nPakiko, an ancient war implement.\n\nPalala, any tax paid to a chief.\n\nPanalaau, a distant possession of lands.\n\nPapapaina, a table of any kind.\n\nPahoa, a dagger, generally of wood.\n\nPalaoa, a carved ivory talisman worn around the neck by chiefs.\n\nPali, a precipice.\n\nPaiai, pounded taro for making poi.\n\nPahoehoe, lava.\n\nPawa, a garden; a small cultivated field.\n\nPea, an elevated cross before a heiau, signifying sacred.\n\nPeleleu, a large double war canoe.\n\nPepeiao, the ear.\n\nPipi, an oyster; clam; shell-fish.\n\nPoi, the paste of taro.\n\nPo'i, a cover or lid.\n\nPoo, the head.\n\nPoohiwi, the shoulder.\n\nPoni, purple.\n\nPokahu, a stone.\n\nPouli ka la, an eclipse.\n\nPo, night; darkness; the realms of death; chaos.\n\nPola, a raised platform over double canoes.\n\nPololu, a long war spear.\n\nPua, a flower.\n\nPuka, a door.\n\nPuuwai, the heart.\n\nPuaa, a hog.\n\nPuaa-keiki, a pig.\n\nPuahiohio, a whirlwind.\n\nPuhenehene, an indoor pastime.\n\nPunipeki, a child's game.\n\nPueo, an owl.\n\nPuana, a leader in meles; a starter of words.\n\nPukaua, an officer in the army; a captain; a champion.\n\nPule, a prayer.\n\nPulelelua, a butterfly.\n\nPunahele, a friend or companion.\n\nPuloulou, a tabu staff, crowned with balls of kapa.\n\nPuuku, inferior chiefs, personal attendants of the king.\n\n\n\n\nW.\n\nWaa, a general name for canoe.\n\nWai, a general name for water.\n\nWaiali, the platform from which chiefs addressed the people.\n\nWahine, a woman; females generally.\n\nWahi-moe, a bed.\n\nWahie, wood for burning.\n\nWanaao, the dawn.\n\nWawae, a leg or foot.\n\nWaipuilani, a waterspout.\n\nWauti, the inner bark of a tree from which cloth is made.\n\nWahine-hoao, the real wife.\n\nWili, lightning.\n\nWiliwili, a light wood from which surf-boards were made.\n\n\n\n\nCARDINAL NUMBERS.\n\nOne, Akahi.\nTwo, Alua.\nThree, Akolu.\nFour, Aha.\nFive, Alima.\nSix, Aono.\nSeven, Ahiku.\nEight, Awalu.\nNine, Aiwa.\nTen, Umi.\nEleven, Umikumamakahi.\nTwelve, Umikumamalua.\nThirteen, Umikumamakolu.\nFourteen, Umikumamaha.\nFifteen, Umikumamalima.\nSixteen, Umikumamaono.\nSeventeen, Umikumamahiku.\nEighteen, Umikumamawalu.\nNineteen, Umikumamaiwa.\nTwenty, Iwakalua.\nTwenty-one, Iwakaluakumamakahi.\nTwenty-two, Iwakaluakumamalua.\nTwenty-three, Iwakaluakumamakolo.\nTwenty-four, Iwakaluakumamaha.\nTwenty-five, Iwakaluakumamalima.\nTwenty-six, Iwakaluakumamaono.\nTwenty-seven, Iwakaluakumamahiku.\nTwenty-eight, Iwakaluakumamawalu.\nTwenty-nine, Iwakaluakumamaiwa.\nThirty, Kanakolu.\nForty, Kanaha.\nFifty, Kanalima.\nSixty, Kanaono.\nSeventy, Kanahiku.\nEighty, Kanawalu.\nNinety, Kanaiwa.\nOne hundred, Hookahi haneri (modern).\nOne thousand, Hookahi tausani (modern).\n\n\n\n\nNAMES OF THE MONTHS.\n\nJanuary, Makalii.\nFebruary, Kaelo.\nMarch, Kaulua.\nApril, Nana.\nMay, Welo.\nJune, Ikiiki.\nJuly, Kaaona.\nAugust, Hinaieleele.\nSeptember, Hilinehu.\nOctober, Hilinama.\nNovember, Ikuwa.\nDecember, Welehu.\n\n\n\n\nNAMES OF THE DAYS OF THE MONTH.\n\n1st, Hilo.\n2d, Hoaka.\n3d, Kukahi.\n4th, Kulua.\n5th, Kukolo.\n6th, Kupau.\n7th, Olekukahi.\n8th, Olekulua.\n9th, Olekukolu.\n10th, Olekupau.\n11th, Huna.\n12th, Mohalu.\n13th, Hua.\n14th, Akua.\n15th, Hoku.\n16th, Mahealani.\n17th, Kulu.\n18th, Laaukukahi.\n19th, Laaukulua.\n20th, Laaupau.\n21st, Olekukahi.\n22d, Olekulua.\n23d, Olepau.\n24th, Kaloakukahi.\n25th, Kaloakulua.\n26th, Kaloapau.\n27th, Kane.\n28th, Lono.\n29th, Mauli.\n30th, Muku.\n\n\n\n\n\n\n\n\nNOTE\n\n\n[1] The Princess Likelike died February 2, 1887.","title":"The Legends and Myths of Hawaii: The fables and folk-lore of a strange people","tradition":"myth-cosmogony","translated_text":null,"word_count":180016}